1:19 The 1 angel answered him, “I am Gabriel, who stands 2 in the presence of God, and I was sent to speak to you and to bring 3 you this good news.
4:18 “The Spirit of the Lord is upon me,
and the regaining of sight 9 to the blind,
4:43 But Jesus 12 said to them, “I must 13 proclaim the good news of the kingdom 14 of God to the other towns 15 too, for that is what I was sent 16 to do.” 17
7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 18 who will prepare your way before you.’ 19
9:48 and said to them, “Whoever welcomes 20 this child 21 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.” 22
11:49 For this reason also the wisdom 30 of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’
13:34 O Jerusalem, Jerusalem, 31 you who kill the prophets and stone those who are sent to you! 32 How often I have longed 33 to gather your children together as a hen gathers her chicks under her wings, but 34 you would have none of it! 35
24:49 And look, I am sending you 36 what my Father promised. 37 But stay in the city 38 until you have been clothed with power 39 from on high.”
1 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “the one who is standing before God.”
3 tn Grk “to announce these things of good news to you.”
5 tn Grk “to evangelize,” “to preach the gospel.”
6 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.
7 tc The majority of
10 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.
12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
14 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
15 tn Or “cities.”
16 sn Jesus was sent by God for this purpose. This is the language of divine commission.
17 tn Grk “because for this purpose I was sent.”
18 tn Grk “before your face” (an idiom).
19 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.
20 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
21 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
22 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.
23 tn Grk “And after these things.” Here δέ (de) has not been translated.
24 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.
25 tn Or “city.”
27 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
28 tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.
29 sn The one who sent me refers to God.
30 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
31 sn The double use of the city’s name betrays intense emotion.
32 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”).
33 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.
34 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
35 tn Grk “you were not willing.”
36 tn Grk “sending on you.”
37 tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.
38 sn The city refers to Jerusalem.
39 sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).