4:16 Now 20 Jesus 21 came to Nazareth, 22 where he had been brought up, and went into the synagogue 23 on the Sabbath day, as was his custom. 24 He 25 stood up to read, 26
4:42 The next morning 33 Jesus 34 departed and went to a deserted place. Yet 35 the crowds were seeking him, and they came to him and tried to keep him from leaving them.
20:1 Now one 72 day, as Jesus 73 was teaching the people in the temple courts 74 and proclaiming 75 the gospel, the chief priests and the experts in the law 76 with the elders came up 77
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. 82 Then 83 they led Jesus 84 away to their council 85
1 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
3 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
4 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
5 tn Grk “and,” but the force is causal or explanatory in context.
6 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
7 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
8 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
9 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.
10 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.
11 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
12 tn Grk “at that very hour.”
13 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.
14 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.
15 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
16 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.
17 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
18 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).
19 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).
20 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
22 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.
23 sn See the note on synagogues in 4:15.
24 tn Grk “according to his custom.”
25 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
26 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.
27 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
28 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
29 tc Most
30 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
31 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).
32 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.
33 tn Grk “When it became day.”
34 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
35 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
36 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
37 tn That is, “they signaled by making gestures” (L&N 33.485).
38 tn This infinitive conveys the idea that the boats were at the point of sinking.
39 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
40 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
41 tn Here δέ (de) has not been translated.
42 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
43 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
44 tc Most
45 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
46 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
47 tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
48 tn This question is repeated word for word from v. 19.
49 tn Or “a squall.”
50 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
51 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
52 tn Here δέ (de) has not been translated.
53 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
54 tn The double vocative shows great emotion.
55 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
56 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
57 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.
58 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
59 tn Grk “Jesus, and they.” 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.
60 tn Here δέ (de) has not been translated.
61 tn Or “could not remain unnoticed” (see L&N 28.83).
62 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
63 tn Grk “told for what reason.”
64 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
65 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.
66 tn Grk “came to himself” (an idiom).
67 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
68 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
69 tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.
70 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
71 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
72 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.
73 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
74 tn Grk “the temple.”
75 tn Or “preaching.”
76 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
77 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.
78 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
79 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
80 tn Grk “from the fruit of the vineyard.”
81 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
82 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
83 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
84 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
85 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
86 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
87 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).
88 sn See the note on crucify in 23:21.