¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² sn Gershom is a variant spelling of the name Gershon.

³ tn Heb “because for what was at first [i.e., formerly] you [were] not, the Lord our God broke out against us, because we did not seek him concerning the procedure.”

⁴ tn Heb “causing to be heard to lift up with a voice of joy.”

⁵ tn The Hebrew text adds, “their brothers.”

⁶ tc The Hebrew text adds בֶּן (ben, “son”) here; the word is omitted in three Hebrew mss and most LXX mss. If the word is original, perhaps the name of Zechariah’s father was accidentally omitted. Some English versions treat the word as an additional name in the list (“Ben”; e.g., KJV, ASV, NASB).

⁷ tn The meaning of the Hebrew word עֲלָמוֹת (’alamot) is uncertain; perhaps it refers to a particular style of music. See HALOT 835-36 s.v. עַלְמָה.

⁸ tn The meaning of the Hebrew word שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See HALOT 1562 s.v. שְׁמִינֹי.

⁹ tn Heb “for” or “according to.”

¹⁰ tn Heb “and Kenaniah, the leader of the Levites, with lifting up, supervising with lifting up, for he was well-informed.” The precise nuance of מַשָּׂא (masa’, “lifting up”) is unclear. Some understand it as a reference to supervising the singing and music (e.g., NIV: “Kenaniah…was in charge of the singing”; NEB: “Kenaniah…was precentor in charge of the music”).

¹¹ tn Heb “gatekeepers.”

¹² tn Heb “gatekeepers.”

¹³ tn Heb “the leader, the lifting up, the musicians.” See also the note on the word “matter” in v. 22.

¹⁴ sn An ephod was a priestly garment worn over the robe.

¹⁵ tn The Hebrew text adds “in her heart.”

¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

¹⁷ tn Or “partiality.”

¹⁸ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

¹⁹ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

²⁰ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”

²¹ tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).

²² tn Grk “and you pay attention…and say,” continuing the “if” clauses from v. 2. In the Greek text, vv. 2-4 form one long sentence.

²³ tn Or “sit here, please.”

²⁴ tn Grk “sit under my footstool.” The words “on the floor” have been supplied in the translation to clarify for the modern reader the undesirability of this seating arrangement (so also TEV, NIV, CEV, NLT). Another option followed by a number of translations is to replace “under my footstool” with “at my feet” (NAB, NIV, NRSV).

²⁵ tn Grk “have you not made distinctions” (as the conclusion to the series of “if” clauses in vv. 2-3).

²⁶ tn Grk “judges of evil reasonings.”

²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

²⁸ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.

²⁹ tn Grk “that was invoked over you,” referring to their baptism in which they confessed their faith in Christ and were pronounced to be his own. To have the Lord’s name “named over them” is OT imagery for the Lord’s ownership of his people (cf. 2 Chr 7:14; Amos 9:12; Isa 63:19; Jer 14:9; 15:16; Dan 9:19; Acts 15:17).

³⁰ tn Grk “according to the scripture.”

³¹ sn A quotation from Lev 19:18 (also quoted in Matt 19:19; 22:39; Mark 12:31; Luke 10:27; Rom 13:9; Gal 5:14).

³² tn Or “transgressors.”

³³ tn Or “stumbles.”

³⁴ tn Grk “guilty of all.”

³⁵ sn A quotation from Exod 20:14 and Deut 5:18.

³⁶ sn A quotation from Exod 20:13 and Deut 5:17.

³⁷ tn Grk “a law of freedom.”

³⁸ tn Grk “boasts against, exults over,” in victory.

³⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

⁴⁰ tn Grk “the faith,” referring to the kind of faith just described: faith without works. The article here is anaphoric, referring to the previous mention of the noun πίστις (pisti") in the verse. See ExSyn 219.

⁴¹ sn The form of the question in Greek expects a negative answer.

⁴² tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.

⁴³ tn Grk “what is necessary for the body.”

⁴⁴ tn There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.

⁴⁵ tn Or “from.”

⁴⁶ tn Grk “you do well.”

⁴⁷ tn Grk “believe and tremble.” The words “with fear” are implied.

⁴⁸ tn Grk “do you want to know.”

⁴⁹ tn Grk “O empty man.” Here the singular vocative ἄνθρωπε (anqrwpe, “man”) means “person” or even “fellow.” Cf. BDAG 82 s.v. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).

⁵⁰ tc Most witnesses, including several important ones (א A C² P Ψ 33 Ï sy bo), have νεκρά (nekra, “dead”) here, while Ì⁷⁴ reads κενή (kenh, “empty”). Both variants are most likely secondary, derived from ἀργή (argh, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while Ì⁷⁴’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.

⁵¹ sn A quotation from Gen 15:6.

⁵² sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”

⁵³ tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).

⁵⁴ sn The altar is perhaps the altar at Bethel.

⁵⁵ tn Or “the capitals.” The Hebrew singular form is collective.

⁵⁶ tn Heb “cut them off on the head of all of them.” The translation assumes the objective suffix on the verb refers to the tops of the pillars and that the following prepositional phrase refers to the people standing beneath. Another option is to take this phrase as referring to the pillars, in which case one could translate, “Knock all the tops of the pillars off.”

⁵⁷ tn Heb “the remnant of them.” One could possibly translate, “every last one of them” (cf. NEB “to the last man”). This probably refers to those who survive the collapse of the temple, which may symbolize the northern kingdom.

⁵⁸ tn Heb “a fugitive belonging to them will not run away.”

⁵⁹ tn Heb “a survivor belonging to them will not escape.”

⁶⁰ tn Heb “into Sheol” (so ASV, NASB, NRSV), that is, the land of the dead localized in Hebrew thought in the earth’s core or the grave. Cf. KJV “hell”; NCV, NLT “the place of the dead”; NIV “the depths of the grave.”

⁶¹ tn Heb “from before my eyes.”

⁶² tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).

⁶³ sn If the article indicates a definite serpent, then the mythological Sea Serpent, symbolic of the world’s chaotic forces, is probably in view. See Job 26:13 and Isa 27:1 (where it is also called Leviathan). Elsewhere in the OT this serpent is depicted as opposing the Lord, but this text implies that even this powerful enemy of God is ultimately subject to his sovereign will.

⁶⁴ tn Heb “Even if they go into captivity before their enemies.”

⁶⁵ tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).

⁶⁶ tn Heb “I will set my eye on them for disaster, not good.”

⁶⁷ tn The words “will do this” are supplied in the translation for clarification.

⁶⁸ tn Or “melts.” The verb probably depicts earthquakes and landslides. See v. 5b.

⁶⁹ tn Heb “all of it.”

⁷⁰ tn Heb “the Nile.” The word “River” is supplied in the translation for clarity.

⁷¹ tn Or “sinks back down.”

⁷² sn See Amos 8:8, which is very similar to this verse.

⁷³ tc The MT reads “his steps.” If this is correct, then the reference may be to the steps leading up to the heavenly temple or the throne of God (cf. 1 Kgs 10:19-20). The prefixed מ (mem) may be dittographic (note the preceding word ends in mem). The translation assumes an emendation to עֲלִיָּתוֹ (’aliyyato, “his upper rooms”).

⁷⁴ tn Traditionally, “vault” (so ASV, NAB, NRSV). The precise meaning of this word in this context is unclear. Elsewhere it refers to objects grouped or held together. F. I. Andersen and D. N. Freedman (Amos [AB], 845-46) suggest the foundational structure of a building is in view.

⁷⁵ sn Verse 6a pictures the entire universe as a divine palace founded on the earth and extending into the heavens.

⁷⁶ tn The Hebrew text has a rhetorical question, “Are you children of Israel not like the Cushites to me?” The rhetorical question has been converted to an affirmative statement in the translation for clarity. See the comment at 8:8.

sn Though Israel was God’s special covenant people (see 3:2a), the Lord emphasizes they are not inherently superior to the other nations subject to his sovereign rule.

⁷⁷ sn Caphtor may refer to the island of Crete.

⁷⁸ tn The second half of v. 7 is also phrased as a rhetorical question in the Hebrew text, “Did I not bring Israel up from the land of Egypt, and the Philistines from Caphtor, and Aram from Kir?” The translation converts the rhetorical question into an affirmation for clarity.

⁷⁹ tn Heb “the eyes of the sovereign Lord are on.”

⁸⁰ tn Or “kingdom.”

⁸¹ tn Heb “house” (also in the following verse).

⁸² tn Heb “like being shaken with a sieve, and a pebble does not fall to the ground.” The meaning of the Hebrew word צְרוֹר (tsÿror), translated “pebble,” is unclear here. In 2 Sam 17:13 it appears to refer to a stone. If it means “pebble,” then the sieve described in v. 6 allows the grain to fall into a basket while retaining the debris and pebbles. However, if one interprets צְרוֹר as a “kernel of grain” (cf. NASB, NIV, NKJV, NLT) then the sieve is constructed to retain the grain and allow the refuse and pebbles to fall to the ground. In either case, the simile supports the last statement in v. 8 by making it clear that God will distinguish between the righteous (the grain) and the wicked (the pebbles) when he judges, and will thereby preserve a remnant in Israel. Only the sinners will be destroyed (v. 10).

⁸³ tn The phrase translated “collapsing hut” refers to a temporary shelter (cf. NASB, NRSV “booth”) in disrepair and emphasizes the relatively weakened condition of the once powerful Davidic dynasty. Others have suggested that the term refers to Jerusalem, while still others argue that it should be repointed to read “Sukkoth,” a garrison town in Transjordan. Its reconstruction would symbolize the rebirth of the Davidic empire and its return to power (e.g., M. E. Polley, Amos and the Davidic Empire, 71-74).

⁸⁴ tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 4 (cf. 4:3). Some emend to third feminine singular, since the “hut” of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (ן) is virtually dittographic with the vav (ו) that appears at the beginning of the following word.

⁸⁵ tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-hey) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.

⁸⁶ tn Heb “and I will rebuild as in days of antiquity.”

⁸⁷ sn They probably refers to the Israelites or to the Davidic rulers of the future.

⁸⁸ tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”

⁸⁹ tn Heb “nations over whom my name is proclaimed.” The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.

sn This verse envisions a new era of Israelite rule, perhaps patterned after David’s imperialistic successes (see 2 Sam 8-10). At the same time, however, the verse does not specify how this rule is to be accomplished. Note that the book ends with a description of peace and abundance, and its final reference to God (v. 15) does not include the epithet “the Lord who commands armies,” which has militaristic overtones. This is quite a different scene than what the book began with: nations at war and standing under the judgment of God.

⁹⁰ tn Heb “behold” or “look.”

⁹¹ tn Heb “the days are.”

⁹² sn The plowman will catch up to the reaper. Plowing occurred in October-November, and harvesting in April-May (see P. King, Amos, Hosea, Micah, 109.) But in the future age of restored divine blessing, there will be so many crops the reapers will take all summer to harvest them, and it will be time for plowing again before the harvest is finished.

⁹³ sn When the grapes had been harvested, they were placed in a press where workers would stomp on them with their feet and squeeze out the juice. For a discussion of grape harvesting technique, see O. Borowski, Agriculture in Iron Age Israel, 110-12.

⁹⁴ tn The verb is omitted here in the Hebrew text, but has been supplied in the translation from the parallel line.

⁹⁵ sn The grape harvest occurred in August-September, planting in November-December (see P. King, Amos, Hosea, Micah, 109). But in the future age described here there will be so many grapes the workers who stomp them will still be working when the next planting season arrives.

⁹⁶ tn Or “hills,” where the vineyards were planted.

⁹⁷ tn Heb “and all the hills will melt.”

⁹⁸ tn This line can also be translated “I will restore the fortunes of my people, Israel” and is a common idiom (e.g., Deut 30:3; Jer 30:3; Hos 6:11; Zeph 3:20). This rendering is followed by several modern English versions (e.g., NEB, NRSV, NJPS).

⁹⁹ tn Or “the ruined [or “desolate”] cities.”

¹⁰⁰ tn Or “and live [in them].”

¹⁰¹ tn Heb “drink their wine.”

¹⁰² tn Or “gardens.”

¹⁰³ tn Heb “eat their fruit.”

¹⁰⁴ tn Heb “their.” The pronoun was replaced by the English definite article in the translation for stylistic reasons.

¹⁰⁵ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

¹⁰⁶ tn “River” is not in the Greek text but is supplied for clarity.

¹⁰⁷ 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.

¹⁰⁸ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

¹⁰⁹ tn Or “desert.”

¹¹⁰ 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.

¹¹¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹² 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.

¹¹³ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb 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.

¹¹⁴ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

¹¹⁵ tn Grk “say to this stone that it should become bread.”

¹¹⁶ 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.

¹¹⁷ tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.

¹¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

¹¹⁹ tn Grk “he.”

¹²⁰ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

¹²¹ tn “A high place” is not in the Greek text but has been supplied for clarity.

¹²² tn Grk “And the devil.”

¹²³ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

¹²⁴ 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.

¹²⁵ 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.

¹²⁶ 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.

¹²⁷ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

¹²⁸ 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.

¹²⁹ 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.

¹³⁰ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹³¹ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

¹³² 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.

¹³³ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

¹³⁴ 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.

¹³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹³⁶ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

¹³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹³⁸ tn Grk “and stood him.”

¹³⁹ 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.

¹⁴⁰ tn This is another first class condition, as in v. 3.

¹⁴¹ 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).

¹⁴² sn A quotation from Ps 91:12.

¹⁴³ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴⁴ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

¹⁴⁵ 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.

¹⁴⁶ tn Here καί (kai) has been translated as “so” to indicate a summary.

¹⁴⁷ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

¹⁴⁸ tn Grk “until a favorable time.”

sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

¹⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵⁰ 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).

¹⁵¹ tn Grk “went out.”

¹⁵² tn Grk “all the surrounding region.”

¹⁵³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵⁴ tn The imperfect verb has been translated ingressively.

¹⁵⁵ 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).

¹⁵⁶ 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.

¹⁵⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵⁹ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

¹⁶⁰ sn See the note on synagogues in 4:15.

¹⁶¹ tn Grk “according to his custom.”

¹⁶² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶³ 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.

¹⁶⁴ 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.

¹⁶⁵ 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.

¹⁶⁶ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

¹⁶⁷ tn Grk “to evangelize,” “to preach the gospel.”

¹⁶⁸ 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.

¹⁶⁹ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

¹⁷⁰ 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).

¹⁷¹ 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).

¹⁷² 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.

¹⁷³ 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).

¹⁷⁴ 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.

¹⁷⁵ 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.

¹⁷⁶ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

¹⁷⁷ 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.

¹⁷⁸ tn Or “gazing at,” “staring at.”

¹⁷⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸⁰ sn See the note on today in 2:11.

¹⁸¹ tn Grk “in your hearing.”

¹⁸² tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸³ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸⁴ 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.

¹⁸⁵ 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.

¹⁸⁶ 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.

¹⁸⁷ 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.

map For location see Map1 D2; Map2 C3; Map3 B2.

¹⁸⁸ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

¹⁸⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁹⁰ 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.

¹⁹¹ 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.

¹⁹² 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.

¹⁹³ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

¹⁹⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

¹⁹⁵ 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.

map For location see Map1 A1; JP3 F3; JP4 F3.

¹⁹⁶ sn On Elisha see 2 Kgs 5:1-14.

¹⁹⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

¹⁹⁸ 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.

¹⁹⁹ tn The words “the people” are not in the Greek text but have been supplied.

²⁰⁰ tn Grk “cast.”

²⁰¹ tn Or “city.”

²⁰² tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

²⁰³ 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.

²⁰⁴ tn Grk “their midst.”

²⁰⁵ 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.

²⁰⁶ 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.

²⁰⁷ 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.

map For location see Map1 D2; Map2 C3; Map3 B2.

²⁰⁸ tn Or “city.”

²⁰⁹ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

²¹⁰ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

²¹¹ sn They were amazed. The astonishment shown here is like that in Luke 2:48.

²¹² tn Grk “because his word was.”

²¹³ 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.

²¹⁴ 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).

²¹⁵ sn See the note on synagogues in 4:15.

²¹⁶ 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.”

²¹⁷ 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.

²¹⁸ 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.

²¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

²²⁰ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

²²¹ 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.

²²² tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

²²³ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

²²⁴ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

²²⁵ tn This imperfect verb has been translated as an ingressive imperfect.

²²⁶ 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?!”

²²⁷ 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.

²²⁸ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

²²⁹ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

²³⁰ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

²³¹ 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.

²³² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²³³ 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.

²³⁴ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

²³⁵ 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).

sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

²³⁶ 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.

sn The note that this happened immediately shows the speed and totality of the recovery.

²³⁷ tn The imperfect verb has been translated ingressively.

²³⁸ 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.

²³⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁴⁰ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

²⁴¹ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

²⁴² tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

²⁴³ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

²⁴⁴ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

²⁴⁵ 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).

²⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

²⁴⁷ tn Grk “When it became day.”

²⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁴⁹ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

²⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁵¹ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

²⁵² sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

²⁵³ tn Or “cities.”

²⁵⁴ sn Jesus was sent by God for this purpose. This is the language of divine commission.

²⁵⁵ tn Grk “because for this purpose I was sent.”

²⁵⁶ tn Here καί (kai) has been translated as “so” to indicate the summarization.

²⁵⁷ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.