7:24 When 18 John’s messengers had gone, Jesus 19 began to speak to the crowds about John: “What did you go out into the wilderness 20 to see? A reed shaken by the wind? 21
11:14 Now 22 he was casting out a demon that was mute. 23 When 24 the demon had gone out, the man who had been mute began to speak, 25 and the crowds were amazed.
12:1 Meanwhile, 26 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 27 began to speak first to his disciples, “Be on your guard against 28 the yeast of the Pharisees, 29 which is hypocrisy. 30
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.”
4 tn Grk “behold.”
5 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
6 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
7 tn Grk “at that very hour.”
8 tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.
9 tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.
10 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
11 tc A few
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
12 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
13 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
14 tc Most
15 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
16 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).
17 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.
18 tn Here δέ (de) has not been translated.
19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
20 tn Or “desert.”
21 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.
22 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
23 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”).
24 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.
25 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.
26 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
28 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.
29 sn See the note on Pharisees in 5:17.
30 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.