Discovery BoxLuke 4:1--13:35
Context4:1 Then 1 Jesus, full of the Holy Spirit, returned from the Jordan River 2 and was led by the Spirit 3 in 4 the wilderness, 5 4:2 where for forty days he endured temptations 6 from the devil. He 7 ate nothing 8 during those days, and when they were completed, 9 he was famished. 4:3 The devil said to him, “If 10 you are the Son of God, command this stone to become bread.” 11 4:4 Jesus answered him, “It is written, ‘Man 12 does not live by bread alone.’” 13
4:5 Then 14 the devil 15 led him up 16 to a high place 17 and showed him in a flash all the kingdoms of the world. 4:6 And he 18 said to him, “To you 19 I will grant this whole realm 20 – and the glory that goes along with it, 21 for it has been relinquished 22 to me, and I can give it to anyone I wish. 4:7 So then, if 23 you will worship 24 me, all this will be 25 yours.” 4:8 Jesus 26 answered him, 27 “It is written, ‘You are to worship 28 the Lord 29 your God and serve only him.’” 30
4:9 Then 31 the devil 32 brought him to Jerusalem, 33 had him stand 34 on the highest point of the temple, 35 and said to him, “If 36 you are the Son of God, throw yourself down from here, 4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ 37 4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 38 4:12 Jesus 39 answered him, 40 “It is said, ‘You are not to put the Lord your God to the test.’” 41 4:13 So 42 when the devil 43 had completed every temptation, he departed from him until a more opportune time. 44
4:14 Then 45 Jesus, in the power of the Spirit, 46 returned to Galilee, and news about him spread 47 throughout the surrounding countryside. 48 4:15 He 49 began to teach 50 in their synagogues 51 and was praised 52 by all.
4:16 Now 53 Jesus 54 came to Nazareth, 55 where he had been brought up, and went into the synagogue 56 on the Sabbath day, as was his custom. 57 He 58 stood up to read, 59 4:17 and the scroll of the prophet Isaiah was given to him. He 60 unrolled 61 the scroll and found the place where it was written,
4:18 “The Spirit of the Lord is upon me,
because he has anointed 62 me to proclaim good news 63 to the poor. 64
He has sent me 65 to proclaim release 66 to the captives
and the regaining of sight 67 to the blind,
to set free 68 those who are oppressed, 69
4:19 to proclaim the year 70 of the Lord’s favor.” 71
4:20 Then 72 he rolled up 73 the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on 74 him. 4:21 Then 75 he began to tell them, “Today 76 this scripture has been fulfilled even as you heard it being read.” 77 4:22 All 78 were speaking well of him, and were amazed at the gracious words coming out of his mouth. They 79 said, “Isn’t this 80 Joseph’s son?” 4:23 Jesus 81 said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ 82 and say, ‘What we have heard that you did in Capernaum, 83 do here in your hometown too.’” 4:24 And he added, 84 “I tell you the truth, 85 no prophet is acceptable 86 in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, 87 when the sky 88 was shut up three and a half years, and 89 there was a great famine over all the land. 4:26 Yet 90 Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. 91 4:27 And there were many lepers in Israel in the time of the prophet Elisha, 92 yet 93 none of them was cleansed except Naaman the Syrian.” 94 4:28 When they heard this, all the people 95 in the synagogue were filled with rage. 4:29 They got up, forced 96 him out of the town, 97 and brought him to the brow of the hill on which their town was built, so that 98 they could throw him down the cliff. 99 4:30 But he passed through the crowd 100 and went on his way. 101
4:31 So 102 he went down to Capernaum, 103 a town 104 in Galilee, and on the Sabbath he began to teach the people. 105 4:32 They 106 were amazed 107 at his teaching, because he spoke 108 with authority. 109
4:33 Now 110 in the synagogue 111 there was a man who had the spirit of an unclean 112 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 113 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 114 of God.” 4:35 But 115 Jesus rebuked him: 116 “Silence! Come out of him!” 117 Then, after the demon threw the man 118 down in their midst, he came out of him without hurting him. 119 4:36 They 120 were all amazed and began to say 121 to one another, “What’s happening here? 122 For with authority and power 123 he commands the unclean spirits, and they come out!” 4:37 So 124 the news 125 about him spread into all areas of the region. 126
4:38 After Jesus left 127 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 128 to help her. 129 4:39 So 130 he stood over her, commanded 131 the fever, and it left her. Immediately 132 she got up and began to serve 133 them.
4:40 As the sun was setting, all those who had any relatives 134 sick with various diseases brought them to Jesus. 135 He placed 136 his hands on every one of them and healed them. 4:41 Demons also came out 137 of many, crying out, 138 “You are the Son of God!” 139 But he rebuked 140 them, and would not allow them to speak, 141 because they knew that he was the Christ. 142
4:42 The next morning 143 Jesus 144 departed and went to a deserted place. Yet 145 the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 146 said to them, “I must 147 proclaim the good news of the kingdom 148 of God to the other towns 149 too, for that is what I was sent 150 to do.” 151 4:44 So 152 he continued to preach in the synagogues of Judea. 153
5:1 Now 154 Jesus was standing by the Lake of Gennesaret, 155 and the crowd was pressing around him 156 to hear the word of God. 5:2 He 157 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 158 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 159 Jesus 160 sat down 161 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 162 your nets for a catch.” 5:5 Simon 163 answered, 164 “Master, 165 we worked hard all night and caught nothing! But at your word 166 I will lower 167 the nets.” 5:6 When 168 they had done this, they caught so many fish that their nets started to tear. 169 5:7 So 170 they motioned 171 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. 172 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 173 for I am a sinful man!” 174 5:9 For 175 Peter 176 and all who were with him were astonished 177 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. 178 Then 179 Jesus said to Simon, “Do not be afraid; from now on 180 you will be catching people.” 181 5:11 So 182 when they had brought their boats to shore, they left everything and followed 183 him.
5:12 While 184 Jesus 185 was in one of the towns, 186 a man came 187 to him who was covered with 188 leprosy. 189 When 190 he saw Jesus, he bowed down with his face to the ground 191 and begged him, 192 “Lord, if 193 you are willing, you can make me clean.” 5:13 So 194 he stretched out his hand and touched 195 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 196 he ordered the man 197 to tell no one, 198 but commanded him, 199 “Go 200 and show yourself to a priest, and bring the offering 201 for your cleansing, as Moses commanded, 202 as a testimony to them.” 203 5:15 But the news about him spread even more, 204 and large crowds were gathering together to hear him 205 and to be healed of their illnesses. 5:16 Yet Jesus himself 206 frequently withdrew 207 to the wilderness 208 and prayed.
5:17 Now on 209 one of those days, while he was teaching, there were Pharisees 210 and teachers of the law 211 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 212 and the power of the Lord was with him 213 to heal. 5:18 Just then 214 some men showed up, carrying a paralyzed man 215 on a stretcher. 216 They 217 were trying to bring him in and place him before Jesus. 218 5:19 But 219 since they found 220 no way to carry him in because of the crowd, they went up on the roof 221 and let him down on the stretcher 222 through the roof tiles 223 right 224 in front of Jesus. 225 5:20 When 226 Jesus 227 saw their 228 faith he said, “Friend, 229 your sins are forgiven.” 230 5:21 Then 231 the experts in the law 232 and the Pharisees began to think 233 to themselves, 234 “Who is this man 235 who is uttering blasphemies? 236 Who can forgive sins but God alone?” 5:22 When Jesus perceived 237 their hostile thoughts, 238 he said to them, 239 “Why are you raising objections 240 within yourselves? 5:23 Which is easier, 241 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 242 that the Son of Man 243 has authority on earth to forgive sins” – he said to the paralyzed man 244 – “I tell you, stand up, take your stretcher 245 and go home.” 246 5:25 Immediately 247 he stood up before them, picked 248 up the stretcher 249 he had been lying on, and went home, glorifying 250 God. 5:26 Then 251 astonishment 252 seized them all, and they glorified 253 God. They were filled with awe, 254 saying, “We have seen incredible 255 things 256 today.” 257
5:27 After 258 this, Jesus 259 went out and saw a tax collector 260 named Levi 261 sitting at the tax booth. 262 “Follow me,” 263 he said to him. 5:28 And he got up and followed him, leaving everything 264 behind. 265
5:29 Then 266 Levi gave a great banquet 267 in his house for Jesus, 268 and there was a large crowd of tax collectors and others sitting 269 at the table with them. 5:30 But 270 the Pharisees 271 and their experts in the law 272 complained 273 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 274 5:31 Jesus 275 answered them, “Those who are well don’t need a physician, but those who are sick do. 276 5:32 I have not come 277 to call the righteous, but sinners to repentance.” 278
5:33 Then 279 they said to him, “John’s 280 disciples frequently fast 281 and pray, 282 and so do the disciples of the Pharisees, 283 but yours continue to eat and drink.” 284 5:34 So 285 Jesus said to them, “You cannot make the wedding guests 286 fast while the bridegroom 287 is with them, can you? 288 5:35 But those days are coming, and when the bridegroom is taken from them, 289 at that time 290 they will fast.” 5:36 He also told them a parable: 291 “No one tears a patch from a new garment and sews 292 it on an old garment. If he does, he will have torn 293 the new, and the piece from the new will not match the old. 294 5:37 And no one pours new wine into old wineskins. 295 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. 296 5:39 297 No 298 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 299
6:1 Jesus 300 was going through the grain fields on 301 a Sabbath, 302 and his disciples picked some heads of wheat, 303 rubbed them in their hands, and ate them. 304 6:2 But some of the Pharisees 305 said, “Why are you 306 doing what is against the law 307 on the Sabbath?” 6:3 Jesus 308 answered them, 309 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 310 and ate the sacred bread, 311 which is not lawful 312 for any to eat but the priests alone, and 313 gave it to his companions?” 314 6:5 Then 315 he said to them, “The Son of Man is lord 316 of the Sabbath.”
6:6 On 317 another Sabbath, Jesus 318 entered the synagogue 319 and was teaching. Now 320 a man was there whose right hand was withered. 321 6:7 The experts in the law 322 and the Pharisees 323 watched 324 Jesus 325 closely to see if 326 he would heal on the Sabbath, 327 so that they could find a reason to accuse him. 6:8 But 328 he knew 329 their thoughts, 330 and said to the man who had the withered hand, “Get up and stand here.” 331 So 332 he rose and stood there. 6:9 Then 333 Jesus said to them, “I ask you, 334 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 335 looking around 336 at them all, he said to the man, 337 “Stretch out your hand.” The man 338 did so, and his hand was restored. 339 6:11 But they were filled with mindless rage 340 and began debating with one another what they would do 341 to Jesus.
6:12 Now 342 it was during this time that Jesus 343 went out to the mountain 344 to pray, and he spent all night 345 in prayer to God. 346 6:13 When 347 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 348 6:14 Simon 349 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 350 6:15 Matthew, Thomas, 351 James the son of Alphaeus, Simon who was called the Zealot, 352 6:16 Judas the son of James, and Judas Iscariot, 353 who became a traitor.
6:17 Then 354 he came down with them and stood on a level place. 355 And a large number 356 of his disciples had gathered 357 along with 358 a vast multitude from all over Judea, from 359 Jerusalem, 360 and from the seacoast of Tyre 361 and Sidon. 362 They came to hear him and to be healed 363 of their diseases, 6:18 and those who suffered from 364 unclean 365 spirits were cured. 6:19 The 366 whole crowd was trying to touch him, because power 367 was coming out from him and healing them all.
6:20 Then 368 he looked up 369 at his disciples and said:
“Blessed 370 are you who are poor, 371 for the kingdom of God belongs 372 to you.
6:21 “Blessed are you who hunger 373 now, for you will be satisfied. 374
“Blessed are you who weep now, for you will laugh. 375
6:22 “Blessed are you when people 376 hate you, and when they exclude you and insult you and reject you as evil 377 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 378 your reward is great in heaven. For their ancestors 379 did the same things to the prophets. 380
6:24 “But woe 381 to you who are rich, for you have received 382 your comfort 383 already.
6:25 “Woe to you who are well satisfied with food 384 now, for you will be hungry.
“Woe to you 385 who laugh 386 now, for you will mourn and weep.
6:26 “Woe to you 387 when all people 388 speak well of you, for their ancestors 389 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 390 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 391 you. 6:29 To the person who strikes you on the cheek, 392 offer the other as well, 393 and from the person who takes away your coat, 394 do not withhold your tunic 395 either. 396 6:30 Give to everyone who asks you, 397 and do not ask for your possessions 398 back 399 from the person who takes them away. 6:31 Treat others 400 in the same way that you would want them to treat you. 401
6:32 “If 402 you love those who love you, what credit is that to you? For even sinners 403 love those who love them. 404 6:33 And 405 if you do good to those who do good to you, what credit is that to you? Even 406 sinners 407 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 408 what credit is that to you? Even sinners 409 lend to sinners, so that they may be repaid in full. 410 6:35 But love your enemies, and do good, and lend, expecting nothing back. 411 Then 412 your reward will be great, and you will be sons 413 of the Most High, 414 because he is kind to ungrateful and evil people. 415 6:36 Be merciful, 416 just as your Father is merciful.
6:37 “Do 417 not judge, 418 and you will not be judged; 419 do not condemn, and you will not be condemned; forgive, 420 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 421 will be poured 422 into your lap. For the measure you use will be the measure you receive.” 423
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 424 Won’t they both fall 425 into a pit? 6:40 A disciple 426 is not greater than 427 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 428 do you see the speck 429 in your brother’s eye, but fail to see 430 the beam of wood 431 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 432 no good tree bears bad 433 fruit, nor again 434 does a bad tree bear good fruit, 6:44 for each tree is known 435 by its own fruit. For figs are not gathered 436 from thorns, nor are grapes picked 437 from brambles. 438 6:45 The good person out of the good treasury of his 439 heart 440 produces good, and the evil person out of his evil treasury 441 produces evil, for his mouth speaks 442 from what fills 443 his heart.
6:46 “Why 444 do you call me ‘Lord, Lord,’ 445 and don’t do what I tell you? 446
6:47 “Everyone who comes to me and listens to my words and puts them into practice 447 – I will show you what he is like: 6:48 He is like a man 448 building a house, who dug down deep, 449 and laid the foundation on bedrock. When 450 a flood came, the river 451 burst against that house but 452 could not shake it, because it had been well built. 453 6:49 But the person who hears and does not put my words into practice 454 is like a man who built a house on the ground without a foundation. When 455 the river burst against that house, 456 it collapsed immediately, and was utterly destroyed!” 457
7:1 After Jesus 458 had finished teaching all this to the people, 459 he entered Capernaum. 460 7:2 A centurion 461 there 462 had a slave 463 who was highly regarded, 464 but who was sick and at the point of death. 7:3 When the centurion 465 heard 466 about Jesus, he sent some Jewish elders 467 to him, asking him to come 468 and heal his slave. 7:4 When 469 they came 470 to Jesus, they urged 471 him earnestly, 472 “He is worthy 473 to have you do this for him, 7:5 because he loves our nation, 474 and even 475 built our synagogue.” 476 7:6 So 477 Jesus went with them. When 478 he was not far from the house, the centurion 479 sent friends to say to him, “Lord, do not trouble yourself, 480 for I am not worthy 481 to have you come under my roof. 7:7 That is why 482 I did not presume 483 to come to you. Instead, say the word, and my servant must be healed. 484 7:8 For I too am a man set under authority, with soldiers under me. 485 I say to this one, ‘Go,’ and he goes, 486 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 487 7:9 When Jesus heard this, he was amazed 488 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 489 7:10 So 490 when those who had been sent returned to the house, they found the slave 491 well.
7:11 Soon 492 afterward 493 Jesus 494 went to a town 495 called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man 496 who had died was being carried out, 497 the only son of his mother (who 498 was a widow 499 ), and a large crowd from the town 500 was with her. 7:13 When 501 the Lord saw her, he had compassion 502 for her and said to her, “Do not weep.” 503 7:14 Then 504 he came up 505 and touched 506 the bier, 507 and those who carried it stood still. He 508 said, “Young man, I say to you, get up!” 7:15 So 509 the dead man 510 sat up and began to speak, and Jesus 511 gave him back 512 to his mother. 7:16 Fear 513 seized them all, and they began to glorify 514 God, saying, “A great prophet 515 has appeared 516 among us!” and “God has come to help 517 his people!” 7:17 This 518 report 519 about Jesus 520 circulated 521 throughout 522 Judea and all the surrounding country.
7:18 John’s 523 disciples informed him about all these things. So 524 John called 525 two of his disciples 7:19 and sent them to Jesus 526 to ask, 527 “Are you the one who is to come, 528 or should we look for another?” 7:20 When 529 the men came to Jesus, 530 they said, “John the Baptist has sent us to you to ask, 531 ‘Are you the one who is to come, or should we look for another?’” 532 7:21 At that very time 533 Jesus 534 cured many people of diseases, sicknesses, 535 and evil spirits, and granted 536 sight to many who were blind. 7:22 So 537 he answered them, 538 “Go tell 539 John what you have seen and heard: 540 The blind see, the lame walk, lepers are cleansed, the 541 deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone 542 who takes no offense at me.”
7:24 When 543 John’s messengers had gone, Jesus 544 began to speak to the crowds about John: “What did you go out into the wilderness 545 to see? A reed shaken by the wind? 546 7:25 What 547 did you go out to see? A man dressed in fancy 548 clothes? 549 Look, those who wear fancy clothes and live in luxury 550 are in kings’ courts! 551 7:26 What did you go out to see? A prophet? Yes, I tell you, and more 552 than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 553 who will prepare your way before you.’ 554 7:28 I tell you, among those born of women no one is greater 555 than John. 556 Yet the one who is least 557 in the kingdom of God 558 is greater than he is.” 7:29 (Now 559 all the people who heard this, even the tax collectors, 560 acknowledged 561 God’s justice, because they had been baptized 562 with John’s baptism. 7:30 However, the Pharisees 563 and the experts in religious law 564 rejected God’s purpose 565 for themselves, because they had not been baptized 566 by John. 567 ) 568
7:31 “To what then should I compare the people 569 of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, 570
‘We played the flute for you, yet you did not dance; 571
we wailed in mourning, 572 yet you did not weep.’
7:33 For John the Baptist has come 573 eating no bread and drinking no wine, 574 and you say, ‘He has a demon!’ 575 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, 576 a glutton and a drunk, a friend of tax collectors and sinners!’ 577 7:35 But wisdom is vindicated 578 by all her children.” 579
7:36 Now one of the Pharisees 580 asked Jesus 581 to have dinner with him, so 582 he went into the Pharisee’s house and took his place at the table. 583 7:37 Then 584 when a woman of that town, who was a sinner, learned that Jesus 585 was dining 586 at the Pharisee’s house, she brought an alabaster jar 587 of perfumed oil. 588 7:38 As 589 she stood 590 behind him at his feet, weeping, she began to wet his feet with her tears. She 591 wiped them with her hair, 592 kissed 593 them, 594 and anointed 595 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, 596 he said to himself, “If this man were a prophet, 597 he would know who and what kind of woman 598 this is who is touching him, that she is a sinner.” 7:40 So 599 Jesus answered him, 600 “Simon, I have something to say to you.” He replied, 601 “Say it, Teacher.” 7:41 “A certain creditor 602 had two debtors; one owed him 603 five hundred silver coins, 604 and the other fifty. 7:42 When they could not pay, he canceled 605 the debts of both. Now which of them will love him more?” 7:43 Simon answered, 606 “I suppose the one who had the bigger debt canceled.” 607 Jesus 608 said to him, “You have judged rightly.” 7:44 Then, 609 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, 610 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, 611 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 612 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 613 but the one who is forgiven little loves little.” 7:48 Then 614 Jesus 615 said to her, “Your sins are forgiven.” 616 7:49 But 617 those who were at the table 618 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 619 said to the woman, “Your faith 620 has saved you; 621 go in peace.”
8:1 Some time 622 afterward 623 he went on through towns 624 and villages, preaching and proclaiming the good news 625 of the kingdom of God. 626 The 627 twelve were with him, 8:2 and also some women 628 who had been healed of evil spirits and disabilities: 629 Mary 630 (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza 631 (Herod’s 632 household manager), 633 Susanna, and many others who provided for them 634 out of their own resources.
8:4 While a large crowd was gathering and people were coming to Jesus 635 from one town after another, 636 he spoke to them 637 in a parable: 8:5 “A sower went out to sow 638 his seed. 639 And as he sowed, some fell along the path and was trampled on, and the wild birds 640 devoured it. 8:6 Other seed fell on rock, 641 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 642 and they grew up with it and choked 643 it. 8:8 But 644 other seed fell on good soil and grew, 645 and it produced a hundred times as much grain.” 646 As he said this, 647 he called out, “The one who has ears to hear had better listen!” 648
8:9 Then 649 his disciples asked him what this parable meant. 650 8:10 He 651 said, “You have been given 652 the opportunity to know 653 the secrets 654 of the kingdom of God, 655 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 656
8:11 “Now the parable means 657 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 658 comes and takes away the word 659 from their hearts, so that they may not believe 660 and be saved. 8:13 Those 661 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, 662 but 663 in a time of testing 664 fall away. 665 8:14 As for the seed that 666 fell among thorns, these are the ones who hear, but 667 as they go on their way they are choked 668 by the worries and riches and pleasures of life, 669 and their fruit does not mature. 670 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 671 the word, cling to it 672 with an honest and good 673 heart, and bear fruit with steadfast endurance. 674
8:16 “No one lights 675 a lamp 676 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. 677 8:17 For nothing is hidden 678 that will not be revealed, 679 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 680 for whoever has will be given more, but 681 whoever does not have, even what he thinks he has 682 will be taken from him.”
8:19 Now Jesus’ 683 mother and his brothers 684 came to him, but 685 they could not get near him because of the crowd. 8:20 So 686 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 687 to them, “My mother and my brothers are those 688 who hear the word of God and do it.” 689
8:22 One 690 day Jesus 691 got into a boat 692 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 693 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 694 came down on the lake, 695 and the boat 696 started filling up with water, and they were in danger. 8:24 They 697 came 698 and woke him, saying, “Master, Master, 699 we are about to die!” So 700 he got up and rebuked 701 the wind and the raging waves; 702 they died down, and it was calm. 8:25 Then 703 he said to them, “Where is your faith?” 704 But they were afraid and amazed, 705 saying to one another, “Who then is this? He commands even the winds and the water, 706 and they obey him!”
8:26 So 707 they sailed over to the region of the Gerasenes, 708 which is opposite 709 Galilee. 8:27 As 710 Jesus 711 stepped ashore, 712 a certain man from the town 713 met him who was possessed by demons. 714 For a long time this man 715 had worn no clothes and had not lived in a house, but among 716 the tombs. 8:28 When he saw 717 Jesus, he cried out, fell 718 down before him, and shouted with a loud voice, “Leave me alone, 719 Jesus, Son of the Most High 720 God! I beg you, do not torment 721 me!” 8:29 For Jesus 722 had started commanding 723 the evil 724 spirit to come out of the man. (For it had seized him many times, so 725 he would be bound with chains and shackles 726 and kept under guard. But 727 he would break the restraints and be driven by the demon into deserted 728 places.) 729 8:30 Jesus then 730 asked him, “What is your name?” He 731 said, “Legion,” 732 because many demons had entered him. 8:31 And they began to beg 733 him not to order 734 them to depart into the abyss. 735 8:32 Now a large herd of pigs was feeding there on the hillside, 736 and the demonic spirits 737 begged Jesus 738 to let them go into them. He gave them permission. 739 8:33 So 740 the demons came out of the man and went into the pigs, and the herd of pigs 741 rushed down the steep slope into the lake and drowned. 8:34 When 742 the herdsmen saw what had happened, they ran off and spread the news 743 in the town 744 and countryside. 8:35 So 745 the people went out to see what had happened, and they came to Jesus. They 746 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 747 who had seen it told them how the man who had been demon-possessed had been healed. 748 8:37 Then 749 all the people of the Gerasenes 750 and the surrounding region 751 asked Jesus 752 to leave them alone, 753 for they were seized with great fear. 754 So 755 he got into the boat and left. 756 8:38 The man from whom the demons had gone out begged to go 757 with him, but Jesus 758 sent him away, saying, 8:39 “Return to your home, 759 and declare 760 what God has done for you.” 761 So 762 he went away, proclaiming throughout the whole town 763 what Jesus 764 had done for him.
8:40 Now when Jesus returned, 765 the crowd welcomed him, because they were all waiting for him. 8:41 Then 766 a man named Jairus, who was a ruler 767 of the synagogue, 768 came up. Falling 769 at Jesus’ feet, he pleaded 770 with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. 771
As Jesus was on his way, the crowds pressed 772 around him. 8:43 Now 773 a woman was there who had been suffering from a hemorrhage 774 for twelve years 775 but could not be healed by anyone. 8:44 She 776 came up behind Jesus 777 and touched the edge 778 of his cloak, 779 and at once the bleeding 780 stopped. 8:45 Then 781 Jesus asked, 782 “Who was it who touched me?” When they all denied it, Peter 783 said, “Master, the crowds are surrounding you and pressing 784 against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out 785 from me.” 8:47 When 786 the woman saw that she could not escape notice, 787 she came trembling and fell down before him. In 788 the presence of all the people, she explained why 789 she had touched him and how she had been immediately healed. 8:48 Then 790 he said to her, “Daughter, your faith has made you well. 791 Go in peace.”
8:49 While he was still speaking, someone from the synagogue ruler’s 792 house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told 793 him, “Do not be afraid; just believe, and she will be healed.” 794 8:51 Now when he came to the house, Jesus 795 did not let anyone go in with him except Peter, John, 796 and James, and the child’s father and mother. 8:52 Now they were all 797 wailing and mourning 798 for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun 799 of him, because they knew 800 that she was dead. 801 8:54 But Jesus 802 gently took her by the hand and said, 803 “Child, get up.” 8:55 Her 804 spirit returned, 805 and she got up immediately. Then 806 he told them to give her something to eat. 8:56 Her 807 parents were astonished, but he ordered them to tell no one 808 what had happened.
9:1 After 809 Jesus 810 called 811 the twelve 812 together, he gave them power and authority over all demons and to cure 813 diseases, 9:2 and he sent 814 them out to proclaim 815 the kingdom of God 816 and to heal the sick. 817 9:3 He 818 said to them, “Take nothing for your 819 journey – no staff, 820 no bag, 821 no bread, no money, and do not take an extra tunic. 822 9:4 Whatever 823 house you enter, stay there 824 until you leave the area. 825 9:5 Wherever 826 they do not receive you, 827 as you leave that town, 828 shake the dust off 829 your feet as a testimony against them.” 9:6 Then 830 they departed and went throughout 831 the villages, proclaiming the good news 832 and healing people everywhere.
9:7 Now Herod 833 the tetrarch 834 heard about everything that was happening, and he was thoroughly perplexed, 835 because some people were saying that John 836 had been raised from the dead, 9:8 while others were saying that Elijah 837 had appeared, and still others that one of the prophets of long ago had risen. 838 9:9 Herod said, “I had John 839 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 840
9:10 When 841 the apostles returned, 842 they told Jesus 843 everything they had done. Then 844 he took them with him and they withdrew privately to a town 845 called Bethsaida. 846 9:11 But when the crowds found out, they followed him. He 847 welcomed them, spoke to them about the kingdom of God, 848 and cured those who needed healing. 849 9:12 Now the day began to draw to a close, 850 so 851 the twelve came and said to Jesus, 852 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 853 and food, because we are in an isolated place.” 854 9:13 But he said to them, “You 855 give them something to eat.” They 856 replied, 857 “We have no more than five loaves and two fish – unless 858 we go 859 and buy food 860 for all these people.” 9:14 (Now about five thousand men 861 were there.) 862 Then 863 he said to his disciples, “Have 864 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 865 and the people 866 all sat down.
9:16 Then 867 he took the five loaves and the two fish, and looking up to heaven he gave thanks 868 and broke them. He gave them to the disciples to set before the crowd. 9:17 They all ate and were satisfied, and what was left over 869 was picked up – twelve baskets of broken pieces.
9:18 Once 870 when Jesus 871 was praying 872 by himself, and his disciples were nearby, he asked them, 873 “Who do the crowds say that I am?” 874 9:19 They 875 answered, 876 “John the Baptist; others say Elijah; 877 and still others that one of the prophets of long ago has risen.” 878 9:20 Then 879 he said to them, “But who do you say that I am?” Peter 880 answered, 881 “The Christ 882 of God.” 9:21 But he forcefully commanded 883 them not to tell this to anyone, 884 9:22 saying, “The Son of Man must suffer 885 many things and be rejected by the elders, 886 chief priests, and experts in the law, 887 and be killed, and on the third day be raised.” 888
9:23 Then 889 he said to them all, 890 “If anyone wants to become my follower, 891 he must deny 892 himself, take up his cross daily, 893 and follow me. 9:24 For whoever wants to save his life will lose it, 894 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 895 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 896 of me and my words, the Son of Man will be ashamed of that person 897 when he comes in his glory and in the glory 898 of the Father and of the holy angels. 9:27 But I tell you most certainly, 899 there are some standing here who will not 900 experience 901 death before they see the kingdom of God.” 902
9:28 Now 903 about eight days 904 after these sayings, Jesus 905 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 906 he was praying, 907 the appearance of his face was transformed, 908 and his clothes became very bright, a brilliant white. 909 9:30 Then 910 two men, Moses and Elijah, 911 began talking with him. 912 9:31 They appeared in glorious splendor and spoke about his departure 913 that he was about to carry out 914 at Jerusalem. 915 9:32 Now Peter and those with him were quite sleepy, 916 but as they became fully awake, 917 they saw his glory and the two men standing with him. 9:33 Then 918 as the men 919 were starting to leave, 920 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 921 one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As 922 he was saying this, a cloud 923 came 924 and overshadowed 925 them, and they were afraid as they entered the cloud. 9:35 Then 926 a voice came from the cloud, saying, “This is my Son, my Chosen One. 927 Listen to him!” 928 9:36 After 929 the voice had spoken, Jesus was found alone. So 930 they kept silent and told no one 931 at that time 932 anything of what they had seen.
9:37 Now on 933 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 934 a man from the crowd cried out, 935 “Teacher, I beg you to look at 936 my son – he is my only child! 9:39 A 937 spirit seizes him, and he suddenly screams; 938 it throws him into convulsions 939 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 940 him severely. 9:40 I 941 begged 942 your disciples to cast it out, but 943 they could not do so.” 944 9:41 Jesus answered, 945 “You 946 unbelieving 947 and perverse generation! How much longer 948 must I be with you and endure 949 you? 950 Bring your son here.” 9:42 As 951 the boy 952 was approaching, the demon threw him to the ground 953 and shook him with convulsions. 954 But Jesus rebuked 955 the unclean 956 spirit, healed the boy, and gave him back to his father. 9:43 Then 957 they were all astonished at the mighty power 958 of God.
But while the entire crowd 959 was amazed at everything Jesus 960 was doing, he said to his disciples, 9:44 “Take these words to heart, 961 for the Son of Man is going to be betrayed into the hands of men.” 962 9:45 But they did not understand this statement; its meaning 963 had been concealed 964 from them, so that they could not grasp it. Yet 965 they were afraid to ask him about this statement.
9:46 Now an argument started among the disciples 966 as to which of them might be 967 the greatest. 9:47 But when Jesus discerned their innermost thoughts, 968 he took a child, had him stand by 969 his side, 9:48 and said to them, “Whoever welcomes 970 this child 971 in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” 972
9:49 John answered, 973 “Master, we saw someone casting out demons in your name, and we tried to stop 974 him because he is not a disciple 975 along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”
9:51 Now when 976 the days drew near 977 for him to be taken up, 978 Jesus 979 set out resolutely 980 to go to Jerusalem. 981 9:52 He 982 sent messengers on ahead of him. 983 As they went along, 984 they entered a Samaritan village to make things ready in advance 985 for him, 9:53 but the villagers 986 refused to welcome 987 him, because he was determined to go to Jerusalem. 988 9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume 989 them?” 990 9:55 But Jesus 991 turned and rebuked them, 992 9:56 and they went on to another village.
9:57 As 993 they were walking 994 along the road, someone said to him, “I will follow you wherever you go.” 995 9:58 Jesus said to him, “Foxes have dens and the birds in the sky 996 have nests, but the Son of Man has no place to lay his head.” 997 9:59 Jesus 998 said to another, “Follow me.” But he replied, 999 “Lord, first let me go and bury my father.” 9:60 But Jesus 1000 said to him, “Let the dead bury their own dead, 1001 but as for you, go and proclaim the kingdom of God.” 1002 9:61 Yet 1003 another said, “I will follow you, Lord, but first let me say goodbye to my family.” 1004 9:62 Jesus 1005 said to him, “No one who puts his 1006 hand to the plow and looks back 1007 is fit for the kingdom of God.” 1008
10:1 After this 1009 the Lord appointed seventy-two 1010 others and sent them on ahead of him two by two into every town 1011 and place where he himself was about to go. 10:2 He 1012 said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest 1013 to send out 1014 workers into his harvest. 10:3 Go! I 1015 am sending you out like lambs 1016 surrounded by wolves. 1017 10:4 Do not carry 1018 a money bag, 1019 a traveler’s bag, 1020 or sandals, and greet no one on the road. 1021 10:5 Whenever 1022 you enter a house, 1023 first say, ‘May peace 1024 be on this house!’ 10:6 And if a peace-loving person 1025 is there, your peace will remain on him, but if not, it will return to you. 1026 10:7 Stay 1027 in that same house, eating and drinking what they give you, 1028 for the worker deserves his pay. 1029 Do not move around from house to house. 10:8 Whenever 1030 you enter a town 1031 and the people 1032 welcome you, eat what is set before you. 10:9 Heal 1033 the sick in that town 1034 and say to them, ‘The kingdom of God 1035 has come upon 1036 you!’ 10:10 But whenever 1037 you enter a town 1038 and the people 1039 do not welcome 1040 you, go into its streets 1041 and say, 10:11 ‘Even the dust of your town 1042 that clings to our feet we wipe off 1043 against you. 1044 Nevertheless know this: The kingdom of God has come.’ 1045 10:12 I tell you, it will be more bearable on that day for Sodom 1046 than for that town! 1047
10:13 “Woe to you, Chorazin! 1048 Woe to you, Bethsaida! For if 1049 the miracles 1050 done in you had been done in Tyre 1051 and Sidon, 1052 they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, 1053 will you be exalted to heaven? 1054 No, you will be thrown down to Hades! 1055
10:16 “The one who listens 1056 to you listens to me, 1057 and the one who rejects you rejects me, and the one who rejects me rejects 1058 the one who sent me.” 1059
10:17 Then 1060 the seventy-two 1061 returned with joy, saying, “Lord, even the demons submit to 1062 us in your name!” 1063 10:18 So 1064 he said to them, “I saw 1065 Satan fall 1066 like lightning 1067 from heaven. 10:19 Look, I have given you authority to tread 1068 on snakes and scorpions 1069 and on the full force of the enemy, 1070 and nothing will 1071 hurt you. 10:20 Nevertheless, do not rejoice that 1072 the spirits submit to you, but rejoice 1073 that your names stand written 1074 in heaven.”
10:21 On that same occasion 1075 Jesus 1076 rejoiced 1077 in the Holy Spirit and said, “I praise 1078 you, Father, Lord 1079 of heaven and earth, because 1080 you have hidden these things from the wise 1081 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 1082 10:22 All things have been given to me by my Father. 1083 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 1084 to reveal him.”
10:23 Then 1085 Jesus 1086 turned 1087 to his 1088 disciples and said privately, “Blessed 1089 are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see 1090 what you see but did not see it, and to hear what you hear but did not hear it.”
10:25 Now 1091 an expert in religious law 1092 stood up to test Jesus, 1093 saying, “Teacher, what must I do to inherit eternal life?” 1094 10:26 He said to him, “What is written in the law? How do you understand it?” 1095 10:27 The expert 1096 answered, “Love 1097 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, 1098 and love your neighbor as yourself.” 1099 10:28 Jesus 1100 said to him, “You have answered correctly; 1101 do this, and you will live.”
10:29 But the expert, 1102 wanting to justify 1103 himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 1104 “A man was going down 1105 from Jerusalem 1106 to Jericho, 1107 and fell into the hands of robbers, who stripped him, beat 1108 him up, and went off, leaving him half dead. 1109 10:31 Now by chance 1110 a priest was going down that road, but 1111 when he saw the injured man 1112 he passed by 1113 on the other side. 1114 10:32 So too a Levite, when he came up to 1115 the place and saw him, 1116 passed by on the other side. 10:33 But 1117 a Samaritan 1118 who was traveling 1119 came to where the injured man 1120 was, and when he saw him, he felt compassion for him. 1121 10:34 He 1122 went up to him 1123 and bandaged his wounds, pouring oil 1124 and wine on them. Then 1125 he put him on 1126 his own animal, 1127 brought him to an inn, and took care of him. 10:35 The 1128 next day he took out two silver coins 1129 and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ 1130 10:36 Which of these three do you think became a neighbor 1131 to the man who fell into the hands of the robbers?” 10:37 The expert in religious law 1132 said, “The one who showed mercy 1133 to him.” So 1134 Jesus said to him, “Go and do 1135 the same.”
10:38 Now as they went on their way, Jesus 1136 entered a certain village where a woman named Martha welcomed him as a guest. 1137 10:39 She 1138 had a sister named Mary, who sat 1139 at the Lord’s feet 1140 and listened to what he said. 10:40 But Martha was distracted 1141 with all the preparations she had to make, 1142 so 1143 she came up to him and said, “Lord, don’t you care 1144 that my sister has left me to do all the work 1145 alone? Tell 1146 her to help me.” 10:41 But the Lord 1147 answered her, 1148 “Martha, Martha, 1149 you are worried and troubled 1150 about many things, 10:42 but one thing 1151 is needed. Mary has chosen the best 1152 part; it will not be taken away from her.”
11:1 Now 1153 Jesus 1154 was praying in a certain place. When 1155 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 1156 taught 1157 his disciples.” 11:2 So he said to them, “When you pray, 1158 say:
Father, 1159 may your name be honored; 1160
may your kingdom come. 1161
11:3 Give us each day our daily bread, 1162
11:4 and forgive us our sins,
for we also forgive everyone who sins 1163 against us.
And do not lead us into temptation.” 1164
11:5 Then 1165 he said to them, “Suppose one of you 1166 has a friend, and you go to him 1167 at midnight and say to him, ‘Friend, lend me three loaves of bread, 1168 11:6 because a friend of mine has stopped here while on a journey, 1169 and I have nothing to set before 1170 him.’ 11:7 Then 1171 he will reply 1172 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 1173 I cannot get up and give you anything.’ 1174 11:8 I tell you, even though the man inside 1175 will not get up and give him anything because he is his friend, yet because of the first man’s 1176 sheer persistence 1177 he will get up and give him whatever he needs.
11:9 “So 1178 I tell you: Ask, 1179 and it will be given to you; seek, and you will find; knock, and the door 1180 will be opened for you. 11:10 For everyone who asks 1181 receives, and the one who seeks finds, and to the one who knocks, the door 1182 will be opened. 11:11 What father among you, if your 1183 son asks for 1184 a fish, will give him a snake 1185 instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 1186 11:13 If you then, although you are 1187 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 1188 to those who ask him!”
11:14 Now 1189 he was casting out a demon that was mute. 1190 When 1191 the demon had gone out, the man who had been mute began to speak, 1192 and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 1193 the ruler 1194 of demons, he casts out demons.” 11:16 Others, to test 1195 him, 1196 began asking for 1197 a sign 1198 from heaven. 11:17 But Jesus, 1199 realizing their thoughts, said to them, 1200 “Every kingdom divided against itself is destroyed, 1201 and a divided household falls. 1202 11:18 So 1203 if 1204 Satan too is divided against himself, how will his kingdom stand? I ask you this because 1205 you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 1206 cast them 1207 out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 1208 of God, then the kingdom of God 1209 has already overtaken 1210 you. 11:21 When a strong man, 1211 fully armed, guards his own palace, 1212 his possessions are safe. 1213 11:22 But 1214 when a stronger man 1215 attacks 1216 and conquers him, he takes away the first man’s 1217 armor on which the man relied 1218 and divides up 1219 his plunder. 1220 11:23 Whoever is not with me is against me, 1221 and whoever does not gather with me scatters. 1222
11:24 “When an unclean spirit 1223 goes out of a person, 1224 it passes through waterless places 1225 looking for rest but 1226 not finding any. Then 1227 it says, ‘I will return to the home I left.’ 1228 11:25 When it returns, 1229 it finds the house 1230 swept clean and put in order. 1231 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 1232 the last state of that person 1233 is worse than the first.” 1234
11:27 As 1235 he said these things, a woman in the crowd spoke out 1236 to him, “Blessed is the womb 1237 that bore you and the breasts at which you nursed!” 1238 11:28 But he replied, 1239 “Blessed rather are those who hear the word of God and obey 1240 it!”
11:29 As 1241 the crowds were increasing, Jesus 1242 began to say, “This generation is a wicked generation; it looks for a sign, 1243 but no sign will be given to it except the sign of Jonah. 1244 11:30 For just as Jonah became a sign to the people of Nineveh, 1245 so the Son of Man will be a sign 1246 to this generation. 1247 11:31 The queen of the South 1248 will rise up at the judgment 1249 with the people 1250 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 1251 something greater 1252 than Solomon is here! 11:32 The people 1253 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 1254 – and now, 1255 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 1256 or under a basket, 1257 but on a lampstand, so that those who come in can see the light. 11:34 Your eye is the lamp of your body. When your eye is healthy, 1258 your whole body is full of light, but when it is diseased, 1259 your body is full of darkness. 11:35 Therefore see to it 1260 that the light in you 1261 is not darkness. 11:36 If 1262 then 1263 your whole body is full of light, with no part in the dark, 1264 it will be as full of light as when the light of a lamp shines on you.” 1265
11:37 As he spoke, 1266 a Pharisee 1267 invited Jesus 1268 to have a meal with him, so he went in and took his place at the table. 1269 11:38 The 1270 Pharisee was astonished when he saw that Jesus 1271 did not first wash his hands 1272 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 1273 the outside of the cup and the plate, but inside you are full of greed and wickedness. 1274 11:40 You fools! 1275 Didn’t the one who made the outside make the inside as well? 1276 11:41 But give from your heart to those in need, 1277 and 1278 then everything will be clean for you. 1279
11:42 “But woe to you Pharisees! 1280 You give a tenth 1281 of your mint, 1282 rue, 1283 and every herb, yet you neglect justice 1284 and love for God! But you should have done these things without neglecting the others. 1285 11:43 Woe to you Pharisees! You love the best seats 1286 in the synagogues 1287 and elaborate greetings 1288 in the marketplaces! 11:44 Woe to you! 1289 You are like unmarked graves, and people 1290 walk over them without realizing it!” 1291
11:45 One of the experts in religious law 1292 answered him, “Teacher, when you say these things you insult 1293 us too.” 11:46 But Jesus 1294 replied, 1295 “Woe to you experts in religious law as well! 1296 You load people 1297 down with burdens difficult to bear, yet you yourselves refuse to touch 1298 the burdens with even one of your fingers! 11:47 Woe to you! You build 1299 the tombs of the prophets whom your ancestors 1300 killed. 11:48 So you testify that you approve of 1301 the deeds of your ancestors, 1302 because they killed the prophets 1303 and you build their 1304 tombs! 1305 11:49 For this reason also the wisdom 1306 of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable 1307 for the blood of all the prophets that has been shed since the beginning 1308 of the world, 1309 11:51 from the blood of Abel 1310 to the blood of Zechariah, 1311 who was killed 1312 between the altar and the sanctuary. 1313 Yes, I tell you, it will be charged against 1314 this generation. 11:52 Woe to you experts in religious law! You have taken away 1315 the key to knowledge! You did not go in yourselves, and you hindered 1316 those who were going in.”
11:53 When he went out from there, the experts in the law 1317 and the Pharisees began to oppose him bitterly, 1318 and to ask him hostile questions 1319 about many things, 11:54 plotting against 1320 him, to catch 1321 him in something he might say.
12:1 Meanwhile, 1322 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 1323 began to speak first to his disciples, “Be on your guard against 1324 the yeast of the Pharisees, 1325 which is hypocrisy. 1326 12:2 Nothing is hidden 1327 that will not be revealed, 1328 and nothing is secret that will not be made known. 12:3 So then 1329 whatever you have said in the dark will be heard in the light, and what you have whispered 1330 in private rooms 1331 will be proclaimed from the housetops. 1332
12:4 “I 1333 tell you, my friends, do not be afraid of those who kill the body, 1334 and after that have nothing more they can do. 12:5 But I will warn 1335 you whom you should fear: Fear the one who, after the killing, 1336 has authority to throw you 1337 into hell. 1338 Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? 1339 Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; 1340 you are more valuable than many sparrows.
12:8 “I 1341 tell you, whoever acknowledges 1342 me before men, 1343 the Son of Man will also acknowledge 1344 before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit 1345 will not be forgiven. 1346 12:11 But when they bring you before the synagogues, 1347 the 1348 rulers, and the authorities, do not worry about how you should make your defense 1349 or what you should say, 12:12 for the Holy Spirit will teach you at that moment 1350 what you must say.” 1351
12:13 Then 1352 someone from the crowd said to him, “Teacher, tell 1353 my brother to divide the inheritance with me.” 12:14 But Jesus 1354 said to him, “Man, 1355 who made me a judge or arbitrator between you two?” 1356 12:15 Then 1357 he said to them, “Watch out and guard yourself from 1358 all types of greed, 1359 because one’s life does not consist in the abundance of his possessions.” 12:16 He then 1360 told them a parable: 1361 “The land of a certain rich man produced 1362 an abundant crop, 12:17 so 1363 he thought to himself, 1364 ‘What should I do, for I have nowhere to store my crops?’ 1365 12:18 Then 1366 he said, ‘I 1367 will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, 1368 “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life 1369 will be demanded back from 1370 you, but who will get what you have prepared for yourself?’ 1371 12:21 So it is with the one who stores up riches for himself, 1372 but is not rich toward God.”
12:22 Then 1373 Jesus 1374 said to his 1375 disciples, “Therefore I tell you, do not worry 1376 about your 1377 life, what you will eat, or about your 1378 body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: 1379 They do not sow or reap, they have no storeroom or barn, yet God feeds 1380 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 1381 can add an hour to his life? 1382 12:26 So if 1383 you cannot do such a very little thing as this, why do you worry about 1384 the rest? 12:27 Consider how the flowers 1385 grow; they do not work 1386 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 1387 this is how God clothes the wild grass, 1388 which is here 1389 today and tomorrow is tossed into the fire to heat the oven, 1390 how much more 1391 will he clothe you, you people of little faith! 12:29 So 1392 do not be overly concerned about 1393 what you will eat and what you will drink, and do not worry about such things. 1394 12:30 For all the nations of the world pursue 1395 these things, and your Father knows that you need them. 12:31 Instead, pursue 1396 his 1397 kingdom, 1398 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 1399 to give you the kingdom. 12:33 Sell your possessions 1400 and give to the poor. 1401 Provide yourselves purses that do not wear out – a treasure in heaven 1402 that never decreases, 1403 where no thief approaches and no moth 1404 destroys. 12:34 For where your treasure 1405 is, there your heart will be also.
12:35 “Get dressed for service 1406 and keep your lamps burning; 1407 12:36 be like people 1408 waiting for their master to come back from the wedding celebration, 1409 so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves 1410 whom their master finds alert 1411 when he returns! I tell you the truth, 1412 he will dress himself to serve, 1413 have them take their place at the table, 1414 and will come 1415 and wait on them! 1416 12:38 Even if he comes in the second or third watch of the night 1417 and finds them alert, 1418 blessed are those slaves! 1419 12:39 But understand this: If the owner of the house had known at what hour the thief 1420 was coming, he would not have let 1421 his house be broken into. 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” 1422
12:41 Then 1423 Peter said, “Lord, are you telling this parable for us or for everyone?” 1424 12:42 The Lord replied, 1425 “Who then is the faithful and wise manager, 1426 whom the master puts in charge of his household servants, 1427 to give them their allowance of food at the proper time? 12:43 Blessed is that slave 1428 whom his master finds at work 1429 when he returns. 12:44 I tell you the truth, 1430 the master 1431 will put him in charge of all his possessions. 12:45 But if 1432 that 1433 slave should say to himself, 1434 ‘My master is delayed 1435 in returning,’ and he begins to beat 1436 the other 1437 slaves, both men and women, 1438 and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, 1439 and assign him a place with the unfaithful. 1440 12:47 That 1441 servant who knew his master’s will but did not get ready or do what his master asked 1442 will receive a severe beating. 12:48 But the one who did not know his master’s will 1443 and did things worthy of punishment 1444 will receive a light beating. 1445 From everyone who has been given much, much will be required, 1446 and from the one who has been entrusted with much, 1447 even more will be asked. 1448
12:49 “I have come 1449 to bring 1450 fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism 1451 to undergo, 1452 and how distressed I am until it is finished! 12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! 1453 12:52 For from now on 1454 there will be five in one household divided, three against two and two against three. 12:53 They will be divided, 1455 father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”
12:54 Jesus 1456 also said to the crowds, “When you see a cloud rising in the west, 1457 you say at once, ‘A rainstorm 1458 is coming,’ and it does. 12:55 And when you see the south wind 1459 blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! 1460 You know how to interpret the appearance of the earth and the sky, but how can you not know how 1461 to interpret the present time?
12:57 “And 1462 why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 1463 make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, 1464 and the officer throw you into prison. 12:59 I tell you, you will never get out of there until you have paid the very last cent!” 1465
13:1 Now 1466 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 1467 13:2 He 1468 answered them, “Do you think these Galileans were worse sinners 1469 than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, 1470 you will all perish as well! 1471 13:4 Or those eighteen who were killed 1472 when the tower in Siloam fell on them, 1473 do you think they were worse offenders than all the others who live in Jerusalem? 1474 13:5 No, I tell you! But unless you repent 1475 you will all perish as well!” 1476
13:6 Then 1477 Jesus 1478 told this parable: “A man had a fig tree 1479 planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So 1480 he said to the worker who tended the vineyard, ‘For 1481 three years 1482 now, I have come looking for fruit on this fig tree, and each time I inspect it 1483 I find none. Cut 1484 it down! Why 1485 should it continue to deplete 1486 the soil?’ 13:8 But the worker 1487 answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 1488 on it. 13:9 Then if 1489 it bears fruit next year, 1490 very well, 1491 but if 1492 not, you can cut it down.’”
13:10 Now he was teaching in one of the synagogues 1493 on the Sabbath, 13:11 and a woman was there 1494 who had been disabled by a spirit 1495 for eighteen years. She 1496 was bent over and could not straighten herself up completely. 1497 13:12 When 1498 Jesus saw her, he called her to him 1499 and said, “Woman, 1500 you are freed 1501 from your infirmity.” 1502 13:13 Then 1503 he placed his hands on her, and immediately 1504 she straightened up and praised God. 13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work 1505 should be done! 1506 So come 1507 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 1508 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 1509 and lead it to water? 1510 13:16 Then 1511 shouldn’t 1512 this woman, a daughter of Abraham whom Satan 1513 bound for eighteen long 1514 years, be released from this imprisonment 1515 on the Sabbath day?” 13:17 When 1516 he said this all his adversaries were humiliated, 1517 but 1518 the entire crowd was rejoicing at all the wonderful things 1519 he was doing. 1520
13:18 Thus Jesus 1521 asked, 1522 “What is the kingdom of God 1523 like? 1524 To 1525 what should I compare it? 13:19 It is like a mustard seed 1526 that a man took and sowed 1527 in his garden. It 1528 grew and became a tree, 1529 and the wild birds 1530 nested in its branches.” 1531
13:20 Again 1532 he said, “To what should I compare the kingdom of God? 1533 13:21 It is like yeast that a woman took and mixed with 1534 three measures 1535 of flour until all the dough had risen.” 1536
13:22 Then 1537 Jesus 1538 traveled throughout 1539 towns 1540 and villages, teaching and making his way toward 1541 Jerusalem. 1542 13:23 Someone 1543 asked 1544 him, “Lord, will only a few 1545 be saved?” So 1546 he said to them, 13:24 “Exert every effort 1547 to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once 1548 the head of the house 1549 gets up 1550 and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 1551 let us in!’ 1552 But he will answer you, 1553 ‘I don’t know where you come from.’ 1554 13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 1555 13:27 But 1556 he will reply, 1557 ‘I don’t know where you come from! 1558 Go away from me, all you evildoers!’ 1559 13:28 There will be weeping and gnashing of teeth 1560 when you see Abraham, Isaac, Jacob, 1561 and all the prophets in the kingdom of God 1562 but you yourselves thrown out. 1563 13:29 Then 1564 people 1565 will come from east and west, and from north and south, and take their places at the banquet table 1566 in the kingdom of God. 1567 13:30 But 1568 indeed, 1569 some are last 1570 who will be first, and some are first who will be last.”
13:31 At that time, 1571 some Pharisees 1572 came up and said to Jesus, 1573 “Get away from here, 1574 because Herod 1575 wants to kill you.” 13:32 But 1576 he said to them, “Go 1577 and tell that fox, 1578 ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 1579 I will complete my work. 1580 13:33 Nevertheless I must 1581 go on my way today and tomorrow and the next day, because it is impossible 1582 that a prophet should be killed 1583 outside Jerusalem.’ 1584 13:34 O Jerusalem, Jerusalem, 1585 you who kill the prophets and stone those who are sent to you! 1586 How often I have longed 1587 to gather your children together as a hen gathers her chicks under her wings, but 1588 you would have none of it! 1589 13:35 Look, your house is forsaken! 1590 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 1591
[4:1] 1 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
[4:1] 2 tn “River” is not in the Greek text but is supplied for clarity.
[4:1] 3 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
[4:1] 4 tc Most
[4:2] 6 tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.
[4:2] 7 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:2] 8 sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.
[4:2] 9 tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).
[4:3] 11 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
[4:3] 12 tn Grk “say to this stone that it should become bread.”
[4:4] 16 tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
[4:4] 17 tc Most
[4:5] 21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:5] 23 tc Most
[4:5] 24 tn “A high place” is not in the Greek text but has been supplied for clarity.
[4:6] 26 tn Grk “And the devil.”
[4:6] 27 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
[4:6] 28 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
[4:6] 29 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
[4:6] 30 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
[4:7] 31 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
[4:7] 32 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
[4:7] 33 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
[4:8] 36 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:8] 37 tc Most
[4:8] 38 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
[4:8] 39 tc Most later
[4:8] 40 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
[4:9] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:9] 42 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:9] 43 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:9] 44 tn Grk “and stood him.”
[4:9] 45 sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
[4:9] 46 tn This is another first class condition, as in v. 3.
[4:10] 46 sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
[4:11] 51 sn A quotation from Ps 91:12.
[4:12] 56 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:12] 57 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
[4:12] 58 sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.
[4:13] 61 tn Here καί (kai) has been translated as “so” to indicate a summary.
[4:13] 62 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:13] 63 tn Grk “until a favorable time.”
[4:14] 66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:14] 67 sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).
[4:14] 69 tn Grk “all the surrounding region.”
[4:15] 71 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:15] 72 tn The imperfect verb has been translated ingressively.
[4:15] 73 sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[4:15] 74 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.
[4:16] 76 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:16] 77 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:16] 78 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
[4:16] 79 sn See the note on synagogues in 4:15.
[4:16] 80 tn Grk “according to his custom.”
[4:16] 81 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:16] 82 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
[4:17] 81 tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
[4:17] 82 tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.
[4:18] 86 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
[4:18] 87 tn Grk “to evangelize,” “to preach the gospel.”
[4:18] 88 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
[4:18] 89 tc The majority of
[4:18] 90 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
[4:18] 91 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
[4:18] 92 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.
[4:18] 93 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
[4:19] 91 sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
[4:19] 92 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
[4:20] 96 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
[4:20] 97 tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
[4:20] 98 tn Or “gazing at,” “staring at.”
[4:21] 101 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:21] 102 sn See the note on today in 2:11.
[4:21] 103 tn Grk “in your hearing.”
[4:22] 106 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 107 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 108 sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.
[4:23] 111 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[4:23] 112 sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.
[4:23] 113 sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.
[4:24] 116 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
[4:24] 117 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[4:24] 118 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.
[4:25] 121 sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.
[4:25] 122 tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.
[4:25] 123 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
[4:26] 126 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:26] 127 sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.
[4:27] 131 sn On Elisha see 2 Kgs 5:1-14.
[4:27] 132 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:27] 133 sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.
[4:28] 136 tn The words “the people” are not in the Greek text but have been supplied.
[4:29] 143 tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.
[4:29] 144 sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.
[4:30] 146 tn Grk “their midst.”
[4:30] 147 tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.
[4:31] 151 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] 152 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] 154 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[4:32] 156 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:32] 157 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
[4:32] 158 tn Grk “because his word was.”
[4:32] 159 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] 161 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] 162 sn See the note on synagogues in 4:15.
[4:33] 163 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] 166 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] 167 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] 171 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
[4:35] 172 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[4:35] 173 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] 174 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[4:35] 175 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
[4:36] 176 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:36] 177 tn This imperfect verb has been translated as an ingressive imperfect.
[4:36] 178 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] 179 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] 181 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
[4:37] 182 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
[4:37] 183 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
[4:38] 186 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] 187 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:38] 188 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] 191 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
[4:39] 192 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] 193 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] 194 tn The imperfect verb has been translated ingressively.
[4:40] 196 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] 197 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:40] 198 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
[4:41] 201 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 202 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 203 tc Most
[4:41] 204 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] 205 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] 206 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:42] 206 tn Grk “When it became day.”
[4:42] 207 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:42] 208 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
[4:43] 211 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:43] 212 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
[4:43] 213 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] 215 sn Jesus was sent by God for this purpose. This is the language of divine commission.
[4:43] 216 tn Grk “because for this purpose I was sent.”
[4:44] 216 tn Here καί (kai) has been translated as “so” to indicate the summarization.
[4:44] 217 tc Most
[5:1] 221 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] 222 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
[5:1] 223 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
[5:2] 226 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:3] 231 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 232 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 233 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 234 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[5:4] 236 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
[5:5] 241 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:5] 242 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
[5:5] 243 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
[5:5] 244 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
[5:6] 246 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 247 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[5:7] 251 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 252 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 253 tn This infinitive conveys the idea that the boats were at the point of sinking.
[5:8] 256 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] 257 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] 261 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] 262 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[5:9] 263 sn In the Greek text, this term is in an emphatic position.
[5:10] 266 tn Or “business associates.”
[5:10] 267 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:10] 268 sn From now on is a common Lukan expression, see Luke 1:48.
[5:10] 269 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
[5:11] 271 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
[5:11] 272 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] 276 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] 277 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 279 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] 280 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 281 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] 282 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] 283 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 284 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 285 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] 281 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
[5:13] 282 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] 286 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:14] 287 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[5:14] 288 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] 289 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] 290 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] 291 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] 292 sn On the phrase as Moses commanded see Lev 14:1-32.
[5:14] 293 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] 291 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
[5:15] 292 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] 296 tn Here αὐτός (autos) has been translated reflexively.
[5:16] 297 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.
[5:17] 301 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] 302 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] 303 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] 304 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
[5:17] 305 tc Most
[5:18] 306 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] 307 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] 308 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] 309 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] 310 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 311 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] 312 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 313 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] 314 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] 315 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] 316 tn Grk “in the midst.”
[5:19] 317 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] 316 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 317 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 318 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] 319 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] 320 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] 321 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 322 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] 323 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 324 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 325 tn Grk “this one” (οὗτος, Joutos).
[5:21] 326 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] 326 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] 327 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] 328 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] 329 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] 331 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] 336 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] 337 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] 338 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] 339 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] 340 tn Grk “to your house.”
[5:25] 341 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 342 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] 343 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] 344 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] 346 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 347 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 348 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] 349 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 350 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] 351 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] 352 sn See the note on today in 2:11.
[5:27] 351 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 352 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 353 sn See the note on tax collectors in 3:12.
[5:27] 354 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] 355 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] 356 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[5:28] 356 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 357 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] 361 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:29] 362 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] 363 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:29] 364 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] 366 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
[5:30] 367 sn See the note on Pharisees in 5:17.
[5:30] 368 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
[5:30] 369 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] 370 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] 371 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:31] 372 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] 376 sn I have not come is another commission statement by Jesus; see 4:43-44.
[5:32] 377 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] 381 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 382 tc Most
[5:33] 383 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] 384 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 385 sn See the note on Pharisees in 5:17.
[5:33] 386 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] 386 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] 387 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] 388 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] 389 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] 391 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] 392 tn Grk “then in those days.”
[5:36] 396 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] 397 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 398 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 399 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] 401 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] 406 tc Most
[5:39] 411 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 412 tc ‡ Although most
[5:39] 413 tc Most
[6:1] 416 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 417 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] 418 tc Most later
[6:1] 419 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] 420 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] 421 sn See the note on Pharisees in 5:17.
[6:2] 422 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] 423 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] 426 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 427 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[6:4] 432 tn Grk “the bread of presentation.”
[6:4] 433 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] 434 tc Most
[6:4] 435 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] 436 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 437 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
[6:6] 441 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] 442 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 443 sn See the note on synagogues in 4:15.
[6:6] 444 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] 445 tn Grk “a man was there and his right hand was withered.”
[6:7] 446 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 447 sn See the note on Pharisees in 5:17.
[6:7] 448 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] 449 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 450 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 451 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] 451 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 452 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 453 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 454 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 455 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 456 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 457 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] 461 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 462 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] 463 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 464 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 465 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] 466 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] 467 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] 471 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] 472 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 473 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
[6:12] 474 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 475 tn This is an objective genitive, so prayer “to God.”
[6:13] 476 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 477 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] 481 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] 482 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 486 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 487 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] 491 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] 496 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 497 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] 498 tn Grk “large crowd.”
[6:17] 499 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] 501 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] 502 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 503 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 504 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] 505 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] 501 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 502 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 506 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 507 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] 511 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 512 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] 513 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] 514 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] 515 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] 516 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] 517 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] 518 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
[6:22] 521 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 522 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] 526 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] 527 tn Or “forefathers”; Grk “fathers.”
[6:23] 528 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[6:24] 531 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] 532 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] 533 tn Grk “your consolation.”
[6:25] 536 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
[6:25] 537 tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë1,13 579 700 892 1241 2542 al), though found in most (Ì75 A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.
[6:25] 538 sn That is, laugh with happiness and joy.
[6:26] 541 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] 542 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:26] 543 tn Or “forefathers”; Grk “fathers.”
[6:27] 546 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] 551 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] 556 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
[6:29] 557 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] 559 tn See the note on the word “tunics” in 3:11.
[6:29] 560 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] 561 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] 562 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
[6:30] 563 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] 566 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:31] 567 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] 571 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] 572 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] 573 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] 576 tc ‡ Three key
[6:33] 577 tc Most
[6:33] 578 sn See the note on the word sinners in v. 32.
[6:34] 581 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] 582 sn See the note on the word sinners in v. 32.
[6:34] 583 tn Grk “to receive as much again.”
[6:35] 587 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] 588 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] 589 sn That is, “sons of God.”
[6:35] 590 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
[6:36] 591 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] 596 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 597 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] 598 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] 599 sn On forgive see Luke 11:4; 1 Pet 3:7.
[6:38] 601 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] 602 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
[6:38] 603 tn Grk “by [the measure] with which you measure it will be measured back to you.”
[6:39] 606 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] 607 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] 612 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] 616 tn Here δέ (de) has not been translated.
[6:41] 617 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
[6:41] 618 tn Or “do not notice.”
[6:41] 619 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] 621 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] 622 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
[6:43] 623 tc Most
[6:44] 626 sn The principle of the passage is that one produces what one is.
[6:44] 627 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] 628 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
[6:44] 629 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).
[6:45] 631 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] 632 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] 633 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 634 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] 635 tn Grk “for out of the abundance of the heart his mouth speaks.”
[6:46] 636 tn Here δέ (de) has not been translated.
[6:46] 637 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] 638 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] 641 tn Grk “and does them.”
[6:48] 646 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] 647 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] 648 tn Here δέ (de) has not been translated.
[6:48] 649 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 650 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 651 tc Most
[6:49] 651 tn Grk “does not do [them].”
[6:49] 652 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] 653 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 654 tn Grk “and its crash was great.”
[7:1] 656 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:1] 657 tn Grk “After he had completed all his sayings in the hearing of the people.”
[7:1] 658 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] 661 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] 662 tn The word “there” is not in the Greek text, but is implied.
[7:2] 663 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] 664 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] 666 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[7:3] 667 tn The participle ἀκούσας (akousas) has been taken temporally.
[7:3] 668 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] 669 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] 671 tn Here δέ (de) has not been translated.
[7:4] 672 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] 674 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
[7:4] 675 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
[7:5] 676 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] 677 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] 678 sn See the note on synagogues in 4:15.
[7:6] 681 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
[7:6] 682 tn The participle ἀπέχοντος (apeconto") has been taken temporally.
[7:6] 683 sn See the note on the word centurion in 7:2.
[7:6] 684 tn Or “do not be bothered.”
[7:6] 685 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] 686 tn Or “roof; therefore.”
[7:7] 687 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] 688 tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì75vid B L 1241 sa. Most
[7:8] 691 tn Grk “having soldiers under me.”
[7:8] 692 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] 693 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] 696 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] 697 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] 701 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
[7:10] 702 tc Most
[7:11] 706 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] 707 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] 708 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 709 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] 711 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] 712 tn That is, carried out for burial. This was a funeral procession.
[7:12] 713 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] 714 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.
[7:13] 716 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] 717 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] 718 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
[7:14] 721 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:14] 722 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] 723 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] 724 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] 725 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 726 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
[7:15] 727 tn Or “the deceased.”
[7:15] 728 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:15] 729 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
[7:16] 731 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] 732 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 733 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] 735 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] 736 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:17] 737 sn See Luke 4:14 for a similar report.
[7:17] 738 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:17] 740 tn Grk “through the whole of.”
[7:18] 741 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] 742 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] 743 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] 746 tc ‡ Although most
[7:19] 747 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] 748 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] 751 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:20] 752 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:20] 753 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] 754 tn This question is repeated word for word from v. 19.
[7:21] 756 tn Grk “In that hour.”
[7:21] 757 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 758 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] 759 tn Or “and bestowed (sight) on.”
[7:22] 761 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
[7:22] 762 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] 763 sn The same verb has been translated “inform” in 7:18.
[7:22] 764 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] 765 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.
[7:24] 771 tn Here δέ (de) has not been translated.
[7:24] 772 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 774 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] 776 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] 777 tn Or “soft”; see L&N 79.100.
[7:25] 778 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] 779 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
[7:26] 781 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] 786 tn Grk “before your face” (an idiom).
[7:27] 787 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] 791 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] 792 tc The earliest and best
[7:28] 793 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] 794 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] 796 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
[7:29] 797 sn See the note on tax collectors in 3:12.
[7:29] 798 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] 799 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
[7:30] 801 sn See the note on Pharisees in 5:17.
[7:30] 802 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] 804 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] 805 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
[7:30] 806 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
[7:31] 806 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] 811 tn Grk “They are like children sitting…and calling out…who say.”
[7:32] 812 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] 813 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] 816 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] 817 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
[7:33] 818 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] 821 tn Grk “Behold a man.”
[7:34] 822 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] 826 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] 827 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] 831 sn See the note on Pharisees in 5:17.
[7:36] 832 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:36] 833 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
[7:36] 834 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] 836 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] 837 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:37] 838 tn Grk “was reclining at table.”
[7:37] 839 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] 840 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] 841 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] 842 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
[7:38] 843 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] 844 tn Grk “with the hair of her head.”
[7:38] 845 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] 846 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
[7:38] 847 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] 846 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] 847 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] 848 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] 851 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
[7:40] 852 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”
[7:41] 856 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
[7:41] 857 tn The word “him” is not in the Greek text, but is implied.
[7:41] 858 tn Grk “five hundred denarii.”
[7:42] 861 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] 866 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
[7:43] 867 tn Grk “the one to whom he forgave more” (see v. 42).
[7:43] 868 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[7:44] 871 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:44] 872 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] 876 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] 881 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] 886 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] 891 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:48] 892 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:48] 893 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
[7:49] 896 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
[7:49] 897 tn Grk “were reclining at table.”
[7:50] 901 tn Here δέ (de) has not been translated.
[7:50] 902 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
[7:50] 903 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] 906 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] 907 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] 909 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] 910 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] 911 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:2] 911 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
[8:2] 912 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] 913 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] 916 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 917 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 918 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] 919 tc Many
[8:4] 921 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:4] 922 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
[8:4] 923 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
[8:5] 926 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] 927 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] 928 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] 931 sn The rock in Palestine would be a limestone base lying right under the soil.
[8:7] 936 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 937 sn That is, crowded out the good plants.
[8:8] 941 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 942 tn Grk “when it grew, after it grew.”
[8:8] 943 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] 944 tn Grk “said these things.”
[8:8] 945 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] 946 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:9] 947 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
[8:10] 951 tn Here δέ (de) has not been translated.
[8:10] 952 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] 953 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] 954 tn Grk “the mysteries.”
[8:10] 955 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] 956 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] 956 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
[8:12] 961 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] 962 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] 963 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] 966 tn Here δέ (de) has not been translated.
[8:13] 967 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] 968 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:13] 969 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] 970 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] 971 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 972 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 973 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 974 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] 975 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] 976 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
[8:15] 977 sn There is a tenacity that is a part of spiritual fruitfulness.
[8:15] 978 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] 979 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] 981 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 982 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] 983 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 986 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.
[8:18] 991 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 992 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 993 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] 996 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 997 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] 998 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 1001 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 1006 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 1007 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] 1008 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
[8:22] 1011 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] 1012 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 1013 sn A boat that held all the disciples would be of significant size.
[8:22] 1014 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] 1017 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] 1018 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] 1021 tn Here δέ (de) has not been translated.
[8:24] 1022 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 1023 tn The double vocative shows great emotion.
[8:24] 1024 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 1025 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 1026 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] 1026 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 1027 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] 1028 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] 1029 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] 1031 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 1032 tc The textual tradition here is quite complicated. Most
[8:26] 1033 sn That is, across the Sea of Galilee from Galilee.
[8:27] 1036 tn Here δέ (de) has not been translated.
[8:27] 1037 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 1038 tn Grk “stepped out on land.”
[8:27] 1040 tn Grk “who had demons.”
[8:27] 1041 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[8:28] 1041 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[8:28] 1042 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] 1043 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] 1044 sn On the title Most High see Luke 1:35.
[8:28] 1045 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] 1046 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 1047 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] 1049 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] 1050 tn Or “fetters”; these were chains for the feet.
[8:29] 1051 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 1052 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 1053 sn This is a parenthetical, explanatory comment by the author.
[8:30] 1051 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] 1052 tn Here δέ (de) has not been translated.
[8:30] 1053 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] 1056 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
[8:31] 1058 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] 1061 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[8:32] 1062 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[8:32] 1063 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:32] 1064 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] 1066 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 1067 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
[8:34] 1071 tn Here δέ (de) has not been translated.
[8:34] 1072 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.
[8:35] 1076 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
[8:35] 1077 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] 1081 tn Here δέ (de) has not been translated.
[8:36] 1082 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] 1086 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:37] 1087 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
[8:37] 1088 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] 1089 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:37] 1090 tn Or “to depart from them.”
[8:37] 1091 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] 1092 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] 1093 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
[8:38] 1091 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[8:38] 1092 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:39] 1096 tn Grk “your house.”
[8:39] 1098 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] 1099 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
[8:39] 1101 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] 1101 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).
[8:41] 1106 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[8:41] 1107 tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.
[8:41] 1108 sn See the note on synagogues in 4:15.
[8:41] 1109 tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[8:41] 1110 tn This verb is an imperfect tense, commonly used by Luke for vividness.
[8:42] 1111 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
[8:42] 1112 sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
[8:43] 1116 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:43] 1117 tn Grk “a flow of blood.”
[8:43] 1118 tc ‡ Most
[8:44] 1121 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:44] 1122 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:44] 1123 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
[8:44] 1124 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[8:44] 1125 tn Grk “the flow of her blood.”
[8:45] 1126 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:45] 1128 tc Most
[8:45] 1129 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
[8:46] 1131 tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.
[8:47] 1136 tn Here δέ (de) has not been translated.
[8:47] 1137 tn Or “could not remain unnoticed” (see L&N 28.83).
[8:47] 1138 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
[8:47] 1139 tn Grk “told for what reason.”
[8:48] 1141 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:48] 1142 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[8:49] 1146 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
[8:50] 1151 tn Grk “answered.”
[8:50] 1152 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
[8:51] 1156 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:51] 1157 tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:52] 1161 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[8:52] 1162 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
[8:53] 1166 tn This imperfect verb has been translated as an ingressive imperfect.
[8:53] 1167 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[8:54] 1171 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:54] 1172 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
[8:55] 1176 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:55] 1177 sn In other words, she came back to life; see Acts 20:10.
[8:55] 1178 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:56] 1181 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:56] 1182 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
[9:1] 1186 tn Here δέ (de) has not been translated.
[9:1] 1187 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 1188 tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.
[9:1] 1189 tc Some
[9:1] 1190 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 1191 sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.
[9:2] 1193 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[9:2] 1194 sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.
[9:3] 1196 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 1197 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 1198 sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
[9:3] 1199 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 1200 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 1201 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 1202 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[9:4] 1203 tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.
[9:5] 1206 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 1207 tn Grk “all those who do not receive you.”
[9:5] 1209 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[9:6] 1211 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 1212 tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.
[9:6] 1213 tn Or “preaching the gospel.”
[9:7] 1216 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[9:7] 1217 sn See the note on tetrarch in 3:1.
[9:7] 1218 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
[9:7] 1219 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
[9:8] 1221 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:8] 1222 sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.
[9:9] 1226 tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.
[9:9] 1227 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.
[9:10] 1231 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:10] 1232 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
[9:10] 1233 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:10] 1234 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:10] 1235 tc There is a seeming myriad of variants for this text. Many
[9:10] 1236 sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.
[9:11] 1236 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:11] 1237 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[9:11] 1238 sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).
[9:12] 1241 tn Grk “the day began to decline,” looking to the approach of sunset.
[9:12] 1242 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
[9:12] 1243 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:12] 1244 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
[9:12] 1245 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
[9:13] 1246 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[9:13] 1247 tn Here δέ (de) has not been translated.
[9:13] 1249 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
[9:13] 1250 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[9:13] 1251 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
[9:14] 1251 tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).
[9:14] 1252 sn This is a parenthetical note by the author.
[9:14] 1253 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:14] 1254 tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).
[9:15] 1256 tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
[9:15] 1257 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
[9:16] 1261 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:16] 1262 sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”
[9:17] 1266 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
[9:18] 1271 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[9:18] 1272 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:18] 1273 sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.
[9:18] 1274 tn Grk “the disciples were with him, and he asked them, saying.”
[9:18] 1275 sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.
[9:19] 1276 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:19] 1277 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
[9:19] 1278 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:19] 1279 sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.
[9:20] 1281 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:20] 1282 tn Here δέ (de) has not been translated.
[9:20] 1283 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
[9:20] 1284 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:21] 1286 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
[9:21] 1287 sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.
[9:22] 1291 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[9:22] 1292 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
[9:22] 1293 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 1294 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
[9:23] 1296 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:23] 1297 sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.
[9:23] 1298 tn Grk “to come after me.”
[9:23] 1299 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[9:23] 1300 sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[9:24] 1301 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[9:25] 1306 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[9:26] 1311 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
[9:26] 1312 tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”
[9:26] 1313 tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.
[9:27] 1316 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
[9:27] 1317 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:27] 1318 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[9:27] 1319 sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.
[9:28] 1321 tn Grk “Now it happened that about.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:28] 1322 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.
[9:28] 1323 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:29] 1326 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 1327 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
[9:29] 1328 tn Or “the appearance of his face became different.”
[9:29] 1329 tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).
[9:30] 1331 tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:30] 1332 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[9:30] 1333 tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.
[9:31] 1336 tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.
[9:31] 1337 tn Or “accomplish,” “bring to completion.”
[9:31] 1338 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:32] 1341 tn Grk “weighed down with sleep” (an idiom).
[9:32] 1342 tn Or “after they became fully awake,” “but they became fully awake and saw.”
[9:33] 1346 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:33] 1347 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
[9:33] 1348 tn Grk “to leave from him.”
[9:33] 1349 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:34] 1351 tn Here δέ (de) has not been translated.
[9:34] 1352 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:34] 1354 tn Or “surrounded.”
[9:35] 1356 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:35] 1357 tc Most
[9:35] 1358 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[9:36] 1361 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:36] 1362 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
[9:36] 1363 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
[9:36] 1364 tn Grk “in those days.”
[9:37] 1366 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:38] 1371 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:38] 1372 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[9:38] 1373 tn This verb means “to have regard for”; see Luke 1:48.
[9:39] 1376 tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:39] 1377 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
[9:39] 1378 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
[9:39] 1379 tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.
[9:40] 1381 tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.
[9:40] 1382 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
[9:40] 1383 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:40] 1384 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:41] 1386 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
[9:41] 1387 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:41] 1388 tn Or “faithless.”
[9:41] 1389 tn Grk “how long.”
[9:41] 1390 tn Or “and put up with.” See Num 11:12; Isa 46:4.
[9:41] 1391 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:42] 1391 tn Here δέ (de) has not been translated.
[9:42] 1392 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
[9:42] 1393 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
[9:42] 1394 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
[9:42] 1395 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:42] 1396 sn This is a reference to an evil spirit. See Luke 4:33.
[9:43] 1396 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
[9:43] 1397 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
[9:43] 1398 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
[9:43] 1399 tc Most
[9:44] 1401 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
[9:44] 1402 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[9:45] 1406 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
[9:45] 1407 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
[9:45] 1408 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:46] 1411 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
[9:46] 1412 tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
[9:47] 1416 tn Grk “knowing the thoughts of their hearts” (an idiom).
[9:47] 1417 tn On this use of παρά (para), see BDF §239.1.1.
[9:48] 1421 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:48] 1422 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
[9:48] 1423 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
[9:49] 1426 tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.
[9:49] 1427 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most
[9:49] 1428 tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.
[9:51] 1431 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:51] 1432 tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).
[9:51] 1433 sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.
[9:51] 1434 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 1435 tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
[9:51] 1436 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:52] 1436 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 1437 tn Grk “sent messengers before his face,” an idiom.
[9:52] 1438 tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 1439 tn Or “to prepare (things) for him.”
[9:53] 1441 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
[9:53] 1442 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
[9:53] 1443 tn Grk “because his face was set toward Jerusalem.”
[9:54] 1447 tc Most
[9:55] 1451 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:55] 1452 tc Many
[9:57] 1456 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:57] 1457 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
[9:57] 1458 tc Most
[9:58] 1461 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[9:58] 1462 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[9:59] 1466 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[9:60] 1471 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:60] 1472 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
[9:60] 1473 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[9:61] 1476 tn Grk “And another also said.”
[9:61] 1477 tn Grk “to those in my house.”
[9:62] 1481 tn Here δέ (de) has not been translated.
[9:62] 1482 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:62] 1483 sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.
[9:62] 1484 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[10:1] 1486 tn Grk “And after these things.” Here δέ (de) has not been translated.
[10:1] 1487 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
[10:2] 1491 tn Here δέ (de) has not been translated.
[10:2] 1492 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[10:2] 1493 tn Grk “to thrust out.”
[10:3] 1496 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:3] 1497 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.
[10:3] 1498 sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.
[10:4] 1501 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
[10:4] 1502 tn Traditionally, “a purse.”
[10:4] 1503 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:4] 1504 tn Or “no one along the way.”
[10:5] 1506 tn Here δέ (de) has not been translated.
[10:5] 1507 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
[10:5] 1508 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
[10:6] 1511 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
[10:6] 1512 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
[10:7] 1516 tn Here δέ (de) has not been translated.
[10:7] 1517 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
[10:7] 1518 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
[10:8] 1521 tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:8] 1522 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
[10:8] 1523 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:9] 1526 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:9] 1527 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
[10:9] 1528 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[10:9] 1529 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
[10:10] 1531 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
[10:10] 1533 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:10] 1534 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
[10:10] 1535 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
[10:11] 1537 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
[10:11] 1538 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
[10:11] 1539 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
[10:12] 1541 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
[10:13] 1546 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
[10:13] 1547 tn This introduces a second class (contrary to fact) condition in the Greek text.
[10:13] 1548 tn Or “powerful deeds.”
[10:13] 1549 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[10:13] 1550 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
[10:15] 1551 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[10:15] 1552 tn The interrogative particle introducing this question expects a negative reply.
[10:15] 1553 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
[10:16] 1556 tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
[10:16] 1557 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
[10:16] 1558 tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.
[10:16] 1559 sn The one who sent me refers to God.
[10:17] 1561 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:17] 1562 tc See the tc note on the number “seventy-two” in Luke 10:1.
[10:17] 1563 tn Or “the demons obey”; see L&N 36.18.
[10:17] 1564 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
[10:18] 1566 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.
[10:18] 1567 tn This is an imperfect tense verb.
[10:18] 1568 tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
[10:18] 1569 tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).
[10:19] 1571 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
[10:19] 1572 sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.
[10:19] 1573 tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.
[10:19] 1574 tn This is an emphatic double negative in the Greek text.
[10:20] 1576 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
[10:20] 1577 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
[10:20] 1578 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
[10:21] 1581 tn Grk “In that same hour” (L&N 67.1).
[10:21] 1582 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:21] 1583 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
[10:21] 1585 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[10:21] 1587 sn See 1 Cor 1:26-31.
[10:21] 1588 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[10:22] 1586 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[10:22] 1587 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[10:23] 1591 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:23] 1592 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:23] 1593 tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.
[10:23] 1594 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[10:23] 1595 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
[10:24] 1596 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
[10:25] 1601 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:25] 1602 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
[10:25] 1603 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[10:25] 1604 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
[10:26] 1606 tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[10:27] 1611 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:27] 1612 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[10:27] 1613 sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[10:27] 1614 tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
[10:28] 1616 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:28] 1617 sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.
[10:29] 1621 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.
[10:29] 1622 tn Or “vindicate.”
[10:30] 1626 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
[10:30] 1627 sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
[10:30] 1628 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:30] 1629 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:30] 1630 tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[10:30] 1631 sn That is, in a state between life and death; severely wounded.
[10:31] 1631 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
[10:31] 1632 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.
[10:31] 1633 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
[10:31] 1634 sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.
[10:31] 1635 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
[10:32] 1636 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
[10:32] 1637 tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.
[10:33] 1641 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
[10:33] 1642 tn This is at the beginning of the clause, in emphatic position in the Greek text.
[10:33] 1643 tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).
[10:33] 1644 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
[10:33] 1645 tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.
[10:34] 1646 tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:34] 1647 tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[10:34] 1648 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
[10:34] 1649 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
[10:34] 1650 tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
[10:34] 1651 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
[10:35] 1651 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:35] 1652 tn Grk “two denarii.”
[10:35] 1653 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
[10:36] 1656 sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.
[10:37] 1661 tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:37] 1662 sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
[10:37] 1663 tn Here δέ (de) has been translated as “so” to indicate the concluding summary.
[10:37] 1664 tn This recalls the verb of the earlier reply in v. 28.
[10:38] 1666 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:38] 1667 tc Most
[10:39] 1671 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:39] 1672 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
[10:39] 1673 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
[10:40] 1676 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
[10:40] 1677 tn Grk “with much serving.”
[10:40] 1678 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
[10:40] 1679 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
[10:40] 1680 tn Grk “has left me to serve alone.”
[10:40] 1681 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
[10:41] 1681 tc Most
[10:41] 1682 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
[10:41] 1683 sn The double vocative Martha, Martha communicates emotion.
[10:41] 1684 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
[10:42] 1686 tc Or, with some
[10:42] 1687 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
[11:1] 1691 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 1692 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 1693 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 1694 sn John refers to John the Baptist.
[11:1] 1695 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
[11:2] 1696 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[11:2] 1697 tc Most
[11:2] 1698 tn Grk “hallowed be your name.”
[11:2] 1699 tc Most
[11:3] 1701 tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.
[11:4] 1706 tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
[11:4] 1707 tc Most
[11:5] 1711 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:5] 1712 tn Grk “Who among you will have a friend and go to him.”
[11:5] 1713 tn Grk “he will go to him.”
[11:5] 1714 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
[11:6] 1716 tn Grk “has come to me from the road.”
[11:6] 1717 sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.
[11:7] 1721 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 1722 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 1723 tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.
[11:7] 1724 tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.
[11:8] 1726 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 1727 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 1728 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
[11:9] 1731 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 1732 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[11:9] 1733 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 1736 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 1737 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:11] 1741 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[11:11] 1742 tc Most
[11:11] 1743 sn The snake probably refers to a water snake.
[11:12] 1746 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
[11:13] 1751 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
[11:13] 1752 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
[11:14] 1756 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 1757 tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).
[11:14] 1758 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.
[11:14] 1759 sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.
[11:15] 1761 tn Grk “By Beelzebul.”
[11:16] 1766 tn Grk “testing”; the participle is taken as indicating the purpose of the demand.
[11:16] 1767 tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:16] 1768 tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).
[11:16] 1769 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[11:17] 1771 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:17] 1772 sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.
[11:17] 1773 tn Or “is left in ruins.”
[11:17] 1774 tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”
[11:18] 1776 tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.
[11:18] 1777 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[11:18] 1778 tn Grk “because.” “I ask you this” is supplied for the sake of English.
[11:19] 1781 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
[11:19] 1782 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:20] 1786 sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).
[11:20] 1787 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[11:20] 1788 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”
[11:21] 1791 tn The referent of the expression “a strong man” is Satan.
[11:21] 1792 tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).
[11:21] 1793 tn Grk “his goods are in peace.”
[11:22] 1796 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 1797 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 1798 tn Grk “stronger man than he attacks.”
[11:22] 1799 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 1800 tn Grk “on which he relied.”
[11:22] 1801 tn Or “and distributes.”
[11:22] 1802 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[11:23] 1801 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
[11:23] 1802 sn For the image of scattering, see Pss. Sol. 17:18.
[11:24] 1806 sn This is a reference to an evil spirit. See Luke 4:33.
[11:24] 1807 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:24] 1808 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
[11:24] 1809 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:24] 1810 tc ‡ Most
[11:24] 1811 tn Grk “I will return to my house from which I came.”
[11:25] 1812 tn The words “the house” are not in Greek but are implied.
[11:25] 1813 sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[11:26] 1816 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[11:26] 1817 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:26] 1818 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
[11:27] 1821 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.
[11:27] 1822 tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”
[11:27] 1823 tn For this term see L&N 8.69.
[11:27] 1824 sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.
[11:28] 1827 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
[11:29] 1831 tn Here δέ (de) has not been translated.
[11:29] 1832 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 1833 sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.
[11:29] 1834 sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.
[11:30] 1836 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
[11:30] 1837 tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.
[11:30] 1838 tc Only the Western ms D and a few Itala
[11:31] 1841 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
[11:31] 1842 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
[11:31] 1843 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.
[11:31] 1845 sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.
[11:32] 1846 tn See the note on the word “people” in v. 31.
[11:32] 1847 tn Grk “at the preaching of Jonah.”
[11:33] 1851 tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.
[11:33] 1852 tc The phrase “or under a basket” is lacking in some important and early
[11:34] 1856 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[11:34] 1857 tn Or “when it is sick” (L&N 23.149).
[11:35] 1861 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
[11:35] 1862 sn Here you is a singular pronoun, individualizing the application.
[11:36] 1866 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
[11:36] 1867 tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.
[11:36] 1868 tn Grk “not having any part dark.”
[11:36] 1869 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
[11:37] 1871 tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
[11:37] 1872 sn See the note on Pharisees in 5:17.
[11:37] 1873 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 1874 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[11:38] 1876 tn Here δέ (de) has not been translated.
[11:38] 1877 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 1878 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.
[11:39] 1881 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
[11:39] 1882 tn Or “and evil.”
[11:40] 1886 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
[11:40] 1887 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
[11:41] 1891 tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.
[11:41] 1892 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[11:41] 1893 sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.
[11:42] 1896 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).
[11:42] 1897 tn Or “you tithe mint.”
[11:42] 1898 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 1899 tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:42] 1900 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 1901 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 1901 tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.
[11:43] 1902 sn See the note on synagogues in 4:15.
[11:43] 1903 tn Grk “and the greetings.”
[11:44] 1906 tc Most
[11:44] 1907 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 1908 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.
[11:45] 1911 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 1912 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 1916 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 1918 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 1919 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 1920 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
[11:47] 1921 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).
[11:47] 1922 tn Or “forefathers”; Grk “fathers.”
[11:48] 1926 tn Grk “you are witnesses and approve of.”
[11:48] 1927 tn Or “forefathers”; Grk “fathers.”
[11:48] 1928 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 1929 tn “Their,” i.e., the prophets.
[11:48] 1930 tc The majority of
[11:49] 1931 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 1936 tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
[11:50] 1937 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 1938 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 1941 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 1942 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 1943 tn Or “who perished.”
[11:51] 1944 tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
[11:51] 1945 tn Or “required from.”
[11:52] 1946 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
[11:52] 1947 tn Or “you tried to prevent.”
[11:53] 1951 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 1952 tn Or “terribly.”
[11:53] 1953 tn For this term see L&N 33.183.
[11:54] 1956 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 1957 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.
[12:1] 1961 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
[12:1] 1962 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:1] 1963 tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.
[12:1] 1964 sn See the note on Pharisees in 5:17.
[12:1] 1965 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
[12:2] 1966 tn Or “concealed.”
[12:2] 1967 sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.
[12:3] 1971 tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.
[12:3] 1972 tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”
[12:3] 1973 sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[12:3] 1974 tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
[12:4] 1976 tn Here δέ (de) has not been translated.
[12:4] 1977 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[12:5] 1981 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
[12:5] 1982 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
[12:5] 1983 tn The direct object (“you”) is understood.
[12:5] 1984 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[12:6] 1986 sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
[12:7] 1991 sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.
[12:8] 1996 tn Here δέ (de) has not been translated.
[12:8] 1997 tn Or “confesses.”
[12:8] 1998 tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.
[12:8] 1999 sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.
[12:10] 2001 sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.
[12:10] 2002 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
[12:11] 2006 sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.
[12:11] 2007 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[12:11] 2008 tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”
[12:12] 2011 tn Grk “in that very hour” (an idiom).
[12:12] 2012 tn Grk “what it is necessary to say.”
[12:13] 2016 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 2017 sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
[12:14] 2021 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:14] 2022 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.
[12:14] 2023 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
[12:15] 2026 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:15] 2027 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
[12:15] 2028 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.
[12:16] 2031 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:16] 2032 tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:16] 2033 tn Or “yielded a plentiful harvest.”
[12:17] 2036 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
[12:17] 2037 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:17] 2038 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.
[12:18] 2041 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:18] 2042 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
[12:19] 2046 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
[12:20] 2051 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[12:20] 2052 tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
[12:20] 2053 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
[12:21] 2056 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.
[12:22] 2061 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
[12:22] 2062 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 2063 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
[12:22] 2064 tn Or “do not be anxious.”
[12:22] 2065 tc Most
[12:22] 2066 tc Some
[12:24] 2066 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.
[12:24] 2067 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[12:25] 2071 tn Or “by being anxious.”
[12:25] 2072 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[12:26] 2076 tn This is a first class condition in the Greek text.
[12:26] 2077 tn Or “why are you anxious for.”
[12:27] 2081 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[12:27] 2082 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
[12:28] 2086 tn This is a first class condition in the Greek text.
[12:28] 2087 tn Grk “grass in the field.”
[12:28] 2088 tn Grk “which is in the field today.”
[12:28] 2089 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[12:28] 2090 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[12:29] 2091 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 2092 tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.
[12:29] 2093 tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.
[12:31] 2101 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 2102 tc Most
[12:31] 2103 sn His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[12:32] 2106 tn Or perhaps, “your Father chooses.”
[12:33] 2111 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
[12:33] 2112 tn Grk “give alms,” but this term is not in common use today.
[12:33] 2113 tn Grk “in the heavens.”
[12:33] 2114 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 2115 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[12:34] 2116 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
[12:35] 2121 tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.
[12:35] 2122 sn Keep your lamps burning means to be ready at all times.
[12:36] 2126 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.
[12:36] 2127 sn An ancient wedding celebration could last for days (Tob 11:18).
[12:37] 2131 tn See the note on the word “slave” in 7:2.
[12:37] 2132 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
[12:37] 2133 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:37] 2134 tn See v. 35 (same verb).
[12:37] 2135 tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[12:37] 2136 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:37] 2137 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.
[12:38] 2136 sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.
[12:38] 2137 tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.
[12:38] 2138 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
[12:39] 2141 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[12:39] 2142 tc Most
[12:40] 2146 sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).
[12:41] 2151 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:41] 2152 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
[12:42] 2156 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
[12:42] 2157 tn Or “administrator,” “steward” (L&N 37.39).
[12:42] 2158 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
[12:43] 2161 tn See the note on the word “slave” in 7:2.
[12:43] 2162 tn That is, doing his job, doing what he is supposed to be doing.
[12:44] 2166 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”
[12:44] 2167 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
[12:45] 2171 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[12:45] 2172 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.
[12:45] 2173 tn Grk “should say in his heart.”
[12:45] 2174 tn Or “is taking a long time.”
[12:45] 2175 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
[12:45] 2176 tn The word “other” is not in the Greek text, but is implied.
[12:45] 2177 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
[12:46] 2176 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[12:46] 2177 tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.
[12:47] 2181 tn Here δέ (de) has not been translated.
[12:47] 2182 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.
[12:48] 2186 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
[12:48] 2188 tn Grk “will receive few (blows).”
[12:48] 2189 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
[12:48] 2190 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
[12:48] 2191 tn Grk “they will ask even more.”
[12:49] 2191 sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.
[12:49] 2192 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[12:50] 2196 sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).
[12:50] 2197 tn Grk “to be baptized with.”
[12:51] 2201 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
[12:52] 2206 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
[12:53] 2211 tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.
[12:54] 2216 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.
[12:54] 2217 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
[12:54] 2218 tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
[12:55] 2221 sn The south wind comes from the desert, and thus brings scorching heat.
[12:56] 2226 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
[12:56] 2227 tc Most
[12:57] 2231 tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.
[12:58] 2236 sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
[12:58] 2237 sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).
[12:59] 2241 tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.
[13:1] 2246 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 2247 sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.
[13:2] 2251 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:2] 2252 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
[13:3] 2256 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
[13:3] 2257 tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.
[13:4] 2261 tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.
[13:4] 2262 sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”
[13:4] 2263 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:5] 2266 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
[13:5] 2267 tn Grk “similarly.”
[13:6] 2271 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:6] 2272 tn Grk “he”; the referent has been specified in the translation for clarity.
[13:6] 2273 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
[13:7] 2276 tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.
[13:7] 2277 tn Grk “Behold, for.”
[13:7] 2278 sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.
[13:7] 2279 tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.
[13:7] 2280 tc ‡ Several witnesses (Ì75 A L Θ Ψ 070 Ë13 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W Ë1 Ï), the shorter reading appears to be more likely as the original wording here. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.
[13:7] 2281 tn Grk “Why indeed.” Here καί (kai) has not been translated.
[13:7] 2282 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
[13:8] 2281 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
[13:8] 2282 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
[13:9] 2286 tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:9] 2287 tn Grk “the coming [season].”
[13:9] 2288 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
[13:9] 2289 tn This is a first class condition in the Greek text, showing which of the options is assumed.
[13:10] 2291 sn See the note on synagogues in 4:15.
[13:11] 2296 tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[13:11] 2297 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
[13:11] 2298 tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[13:11] 2299 tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.
[13:12] 2301 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[13:12] 2302 tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.
[13:12] 2303 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[13:12] 2304 tn Or “released.”
[13:12] 2305 tn Or “sickness.”
[13:13] 2306 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:13] 2307 sn The healing took place immediately.
[13:14] 2311 sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.
[13:14] 2312 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
[13:14] 2313 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[13:15] 2316 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
[13:15] 2317 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
[13:15] 2318 sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.
[13:16] 2321 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
[13:16] 2322 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.
[13:16] 2323 sn Note that this is again a battle between Satan and God; see 11:18-23.
[13:16] 2324 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
[13:16] 2325 tn Or “bondage”; Grk “bond.”
[13:17] 2326 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:17] 2327 tn Or “were put to shame.”
[13:17] 2328 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:17] 2329 sn Concerning all the wonderful things see Luke 7:16; 19:37.
[13:17] 2330 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
[13:18] 2331 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:18] 2332 tn Grk “said,” but what follows is a question.
[13:18] 2333 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:18] 2334 sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.
[13:18] 2335 tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:19] 2336 sn The mustard seed was noted for its tiny size.
[13:19] 2338 tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[13:19] 2339 sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.
[13:19] 2340 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[13:19] 2341 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
[13:20] 2341 tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:20] 2342 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:21] 2347 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
[13:21] 2348 tn Grk “it was all leavened.”
[13:22] 2351 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:22] 2352 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:22] 2353 tn This is a distributive use of κατά (kata); see L&N 83:12.
[13:22] 2355 tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.
[13:22] 2356 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:23] 2356 tn Here δέ (de) has not been translated.
[13:23] 2357 tn Grk “said to.”
[13:23] 2358 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
[13:23] 2359 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
[13:24] 2361 tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.
[13:25] 2366 tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.
[13:25] 2367 tn Or “the master of the household.”
[13:25] 2368 tn Or “rises,” or “stands up.”
[13:25] 2370 tn Grk “Open to us.”
[13:25] 2371 tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”
[13:25] 2372 sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.
[13:26] 2371 sn This term refers to wide streets, and thus suggests the major streets of a city.
[13:27] 2376 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:27] 2377 tc Most
[13:27] 2378 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.
[13:27] 2379 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
[13:28] 2381 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[13:28] 2382 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:28] 2383 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:28] 2384 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.
[13:29] 2386 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
[13:29] 2387 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
[13:29] 2388 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.
[13:29] 2389 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:30] 2391 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:30] 2393 sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”
[13:31] 2396 tn Grk “At that very hour.”
[13:31] 2397 sn See the note on Pharisees in 5:17.
[13:31] 2398 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:31] 2399 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
[13:31] 2400 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[13:32] 2401 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:32] 2402 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[13:32] 2403 sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).
[13:32] 2404 sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.
[13:32] 2405 tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
[13:33] 2406 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
[13:33] 2407 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
[13:33] 2408 tn Or “should perish away from.”
[13:33] 2409 sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.
[13:34] 2411 sn The double use of the city’s name betrays intense emotion.
[13:34] 2412 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[13:34] 2413 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[13:34] 2414 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:34] 2415 tn Grk “you were not willing.”
[13:35] 2416 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 2417 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
