4:38 After Jesus left 13 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 14 to help her. 15
4:42 The next morning 22 Jesus 23 departed and went to a deserted place. Yet 24 the crowds were seeking him, and they came to him and tried to keep him from leaving them.
‘We played the flute for you, yet you did not dance; 39
we wailed in mourning, 40 yet you did not weep.’
8:22 One 44 day Jesus 45 got into a boat 46 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 47 they set out,
But while the entire crowd 64 was amazed at everything Jesus 65 was doing, he said to his disciples,
10:13 “Woe to you, Chorazin! 66 Woe to you, Bethsaida! For if 67 the miracles 68 done in you had been done in Tyre 69 and Sidon, 70 they would have repented long ago, sitting in sackcloth and ashes.
12:1 Meanwhile, 77 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 78 began to speak first to his disciples, “Be on your guard against 79 the yeast of the Pharisees, 80 which is hypocrisy. 81
19:11 While the people were listening to these things, Jesus 92 proceeded to tell a parable, because he was near to Jerusalem, 93 and because they thought 94 that the kingdom of God 95 was going to 96 appear immediately.
22:35 Then 129 Jesus 130 said to them, “When I sent you out with no money bag, 131 or traveler’s bag, 132 or sandals, you didn’t lack 133 anything, did you?” They replied, 134 “Nothing.”
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. 135 Then 136 they led Jesus 137 away to their council 138
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 Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
8 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
9 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
10 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
11 tn Or “Child, why did you do this to us?”
12 tn Or “your father and I have been terribly worried looking for you.”
13 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.
14 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
15 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.
16 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
17 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
18 tc Most
19 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
20 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).
21 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.
22 tn Grk “When it became day.”
23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
24 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
25 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
26 sn See the note on Pharisees in 5:17.
27 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.
28 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
29 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
30 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).
31 tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
32 sn See the note on the word sinners in v. 32.
33 tn Grk “to receive as much again.”
34 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
35 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
36 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.
37 tn This question is repeated word for word from v. 19.
38 tn Grk “They are like children sitting…and calling out…who say.”
39 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
40 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
41 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
42 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
43 tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
44 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.
45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
46 sn A boat that held all the disciples would be of significant size.
47 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.
48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
49 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
50 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
51 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
52 tn Or “to depart from them.”
53 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
54 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
55 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
56 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
57 tn Here δέ (de) has not been translated.
58 tn Grk “said.”
59 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
60 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
61 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
62 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
63 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
64 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
65 tc Most
tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some
66 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
67 tn This introduces a second class (contrary to fact) condition in the Greek text.
68 tn Or “powerful deeds.”
69 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
70 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
map For location see Map1-A1; JP3-F3; JP4-F3.
71 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
72 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
73 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
74 tn See the note on the word “people” in v. 31.
75 tn Grk “at the preaching of Jonah.”
sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.
76 tn Grk “behold.”
77 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
78 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
79 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.
80 sn See the note on Pharisees in 5:17.
81 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
82 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.
83 sn An ancient wedding celebration could last for days (Tob 11:18).
84 tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.
85 tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.
86 sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”
87 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
88 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
89 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.
90 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
91 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.”
92 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
93 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
94 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
95 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
96 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
97 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.
98 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
99 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
100 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
101 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
102 sn See the note on the name Mount of Olives in v. 29.
103 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
104 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
105 sn See 2:13, 20; Acts 2:47; 3:8-9.
106 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
107 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
108 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
109 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.
110 tn Grk “from the fruit of the vineyard.”
111 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.
112 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
113 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).
114 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
115 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
116 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.
117 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
118 tn Grk “will lay their hands on you.”
119 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
120 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
121 tn Here καί (kai) has not been translated because of differences between Greek and English style.
122 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
123 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
124 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
125 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
126 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
127 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
128 sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
129 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
130 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
131 tn Traditionally, “purse” (likewise in v. 36).
132 tn Or possibly “beggar’s bag” (L&N 6.145).
133 sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.
134 tn Grk “said.”
135 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
136 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
137 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
138 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
139 tn Here δέ (de) has not been translated.
140 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.
141 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.
142 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.
143 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.’”
144 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
145 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.
146 tn Here καί (kai) has not been translated because of differences between Greek and English style.
147 tn This translates the Greek term ἀνήρ (anhr).
148 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
149 tn Here καί (kai) has not been translated because of differences between Greek and English style.
150 tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.
151 tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.
152 tc ‡ Most
sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.
153 tn Grk “opening” (cf. Acts 17:3).