1:26 In the sixth month of Elizabeth’s pregnancy, 1 the angel Gabriel 2 was sent by 3 God to a town of Galilee called Nazareth, 4
2:39 So 5 when Joseph and Mary 6 had performed 7 everything according to the law of the Lord, 8 they returned to Galilee, to their own town 9 of Nazareth. 10
8:4 While a large crowd was gathering and people were coming to Jesus 11 from one town after another, 12 he spoke to them 13 in a parable:
9:10 When 24 the apostles returned, 25 they told Jesus 26 everything they had done. Then 27 he took them with him and they withdrew privately to a town 28 called Bethsaida. 29
1 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
2 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
3 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
4 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
5 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
6 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
7 tn Or “completed.”
8 sn On the phrase the law of the Lord see Luke 2:22-23.
9 tn Or “city.”
10 map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
11 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
12 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
13 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
14 tn Grk “your house.”
15 tn Or “describe.”
16 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
17 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
18 tn Or “city.”
19 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
20 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
21 tn Grk “all those who do not receive you.”
22 tn Or “city.”
23 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
24 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
25 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
26 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
28 tc There is a seeming myriad of variants for this text. Many
tn Or “city.”
29 sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.
30 tn Or “city.”
31 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
32 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
33 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
34 tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
35 tc Several
sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.
36 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
37 tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”
38 tn Or “waiting for.”
39 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.