10:1 After this 76 the Lord appointed seventy-two 77 others and sent them on ahead of him two by two into every town 78 and place where he himself was about to go.
11:1 Now 84 Jesus 85 was praying in a certain place. When 86 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 87 taught 88 his disciples.”
19:47 Jesus 126 was teaching daily in the temple courts. The chief priests and the experts in the law 127 and the prominent leaders among the people were seeking to assassinate 128 him,
22:47 While he was still speaking, suddenly a crowd appeared, 141 and the man named Judas, one of the twelve, was leading them. He walked up 142 to Jesus to kiss him. 143
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 Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
5 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
6 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
7 tn Grk “the temple.”
sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
8 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
9 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
11 tn Or “and friends.” See L&N 28.30 and 34.17.
12 tn Grk “And soldiers.”
13 tn Grk “And what should we ourselves do?”
14 tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
15 tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
16 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
17 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
18 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin
tn Or “with you I am well pleased.”
sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
19 tn Grk “And the devil.”
20 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
21 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.
22 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.
23 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.
24 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
25 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
26 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
27 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
29 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
30 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.
31 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.
32 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.
33 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.
34 sn On the phrase as Moses commanded see Lev 14:1-32.
35 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.
36 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
37 sn See the note on Pharisees in 5:17.
38 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.
39 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
40 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
41 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).
42 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.
43 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
44 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.
45 tn Grk “with the hair of her head.”
46 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.
47 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
48 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.
49 tn Here δέ (de) has not been translated.
50 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
51 tn The double vocative shows great emotion.
52 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
53 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
54 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.
55 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
56 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
57 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.
58 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.
59 tn Here δέ (de) has not been translated.
60 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
61 tn Grk “stepped out on land.”
62 tn Or “city.”
63 tn Grk “who had demons.”
64 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
65 tn Or “in.”
66 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
67 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.
68 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….”
69 sn On the title Most High see Luke 1:35.
70 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.
71 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
72 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.
73 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
74 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.
75 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.
76 tn Grk “And after these things.” Here δέ (de) has not been translated.
77 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.
78 tn Or “city.”
79 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.
80 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
81 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
82 tn Grk “two denarii.”
sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.
83 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
84 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.
85 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
86 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
87 sn John refers to John the Baptist.
88 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.
89 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
90 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.
91 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
92 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.
93 tn The direct object (“you”) is understood.
94 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).
95 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.
96 sn An ancient wedding celebration could last for days (Tob 11:18).
97 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
98 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
99 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.
100 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
101 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
102 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
103 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
104 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
105 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
106 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
107 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
108 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
109 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
110 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
111 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").
112 tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
113 sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
114 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
115 sn The percentage of reduction may not be as great because of the change in material.
116 tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.
117 tn Grk “he”; the referent has been specified in the translation for clarity.
118 tn Grk “and gird yourself” (with an apron or towel, in preparation for service).
119 tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”
120 tn Grk “after these things.”
121 sn See Luke 14:33.
122 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
123 sn See Luke 1:50-53; 6:20-23; 14:12-14.
124 sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
125 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
126 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.
127 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
128 tn Grk “to destroy.”
sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
129 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
130 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
131 tn Grk “tried to lay hands on him.”
132 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
133 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
134 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
135 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
136 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
137 sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
138 tn Grk “behold.”
139 sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
140 sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.
141 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
142 tn Grk “drew near.”
143 tc Many
144 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
145 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
146 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
147 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
148 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
149 tn Here δέ (de) has not been translated.
150 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
151 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
152 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
153 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
154 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
155 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:11.
156 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
157 sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).
158 sn See the note on crucify in 23:21.
159 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
160 sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.
161 tn Grk “in it” (referring to the city of Jerusalem).