1:48 because he has looked upon the humble state of his servant. 11
For 12 from now on 13 all generations will call me blessed, 14
5:27 After 21 this, Jesus 22 went out and saw a tax collector 23 named Levi 24 sitting at the tax booth. 25 “Follow me,” 26 he said to him.
6:47 “Everyone who comes to me and listens to my words and puts them into practice 27 – I will show you what he is like:
9:23 Then 32 he said to them all, 33 “If anyone wants to become my follower, 34 he must deny 35 himself, take up his cross daily, 36 and follow me.
1 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
2 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
3 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
4 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
5 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
6 tn Grk “behold.”
7 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
8 tn Grk “let this be to me.”
9 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
11 tn See the note on the word “servant” in v. 38.
12 tn Grk “for behold.”
13 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
14 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
15 tn Here καί (kai) has been translated as “but” to indicate the contrast.
16 tn Grk “he said to them.”
17 tn Grk “Why is it that you were looking for me?”
18 tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.
19 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
20 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
21 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
22 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
23 sn See the note on tax collectors in 3:12.
24 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
25 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
26 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
27 tn Grk “and does them.”
28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
29 tn Grk “said.”
30 tc Most
31 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
32 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
33 sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.
34 tn Grk “to come after me.”
35 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
36 sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
37 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
38 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
39 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
41 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
42 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
43 tn Grk “drachma.”
44 tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.
45 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
46 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
47 tn Or “town.”
48 tn This is an iterative imperfect; the widow did this on numerous occasions.
49 sn That is, those who were at the front of the procession.
50 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
51 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
52 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
53 sn That is, Peter’s denials will happen before the sun rises.
54 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
55 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
56 sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.