4:16 Now 7 Jesus 8 came to Nazareth, 9 where he had been brought up, and went into the synagogue 10 on the Sabbath day, as was his custom. 11 He 12 stood up to read, 13
8:22 One 14 day Jesus 15 got into a boat 16 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 17 they set out,
20:1 Now one 40 day, as Jesus 41 was teaching the people in the temple courts 42 and proclaiming 43 the gospel, the chief priests and the experts in the law 44 with the elders came up 45
21:34 “But be on your guard 46 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 47
22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 48 Then 49 they led Jesus 50 away to their council 51
1 tn Grk “behold.”
2 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
3 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.
4 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
6 tn Or “and friends.” See L&N 28.30 and 34.17.
7 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
9 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.
10 sn See the note on synagogues in 4:15.
11 tn Grk “according to his custom.”
12 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
13 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.
14 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.
15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
16 sn A boat that held all the disciples would be of significant size.
17 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.
18 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.
19 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.
20 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
21 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.
22 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
23 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.
24 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
25 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).
26 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.
27 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
28 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
29 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).
30 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.
31 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.
32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
33 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.”
34 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
35 tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.
36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
37 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
38 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
39 sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.
40 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 καί (kai) has been translated as “now” to indicate the transition to a new topic.
41 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
42 tn Grk “the temple.”
43 tn Or “preaching.”
44 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
45 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
46 tn Grk “watch out for yourselves.”
sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
47 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
48 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
50 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
51 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
52 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
53 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.