1:48 because he has looked upon the humble state of his servant. 5
For 6 from now on 7 all generations will call me blessed, 8
As Jesus was on his way, the crowds pressed 23 around him.
9:7 Now Herod 24 the tetrarch 25 heard about everything that was happening, and he was thoroughly perplexed, 26 because some people were saying that John 27 had been raised from the dead,
9:49 John answered, 28 “Master, we saw someone casting out demons in your name, and we tried to stop 29 him because he is not a disciple 30 along with us.”
13:31 At that time, 43 some Pharisees 44 came up and said to Jesus, 45 “Get away from here, 46 because Herod 47 wants to kill you.”
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 See the note on the word “servant” in v. 38.
6 tn Grk “for behold.”
7 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).
8 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
9 tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
10 tn Or “forefathers”; Grk “fathers.”
11 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
12 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
13 sn See the note on tax collectors in 3:12.
14 tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.
15 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
16 sn See the note on Pharisees in 5:17.
17 tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).
18 tn Or “plan.”
19 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.
20 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
21 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
22 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
23 sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
24 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
25 sn See the note on tetrarch in 3:1.
26 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
27 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
28 tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.
29 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most
30 tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.
31 tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.
32 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
33 tn Grk “because.” “I ask you this” is supplied for the sake of English.
34 tn Grk “you are witnesses and approve of.”
35 tn Or “forefathers”; Grk “fathers.”
36 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
37 tn “Their,” i.e., the prophets.
38 tc The majority of
39 sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).
40 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
41 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
42 tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.
43 tn Grk “At that very hour.”
44 sn See the note on Pharisees in 5:17.
45 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
46 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
47 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
48 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
49 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
50 tn Or “should perish away from.”
51 sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
52 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
53 sn You will be blessed. God notes and approves of such generosity.
54 sn The passive verb will be repaid looks at God’s commendation.
55 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
56 tn Or “dinner.”
57 tn See the note on the word “slave” in 7:2.
58 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
59 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
60 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.
61 sn This statement links the parable to the theme of 15:6, 9.
62 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
63 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
64 tn See note on the phrase “fattened calf” in v. 23.
65 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
66 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
67 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
68 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
69 tc Most
70 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
71 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
72 sn On today here and in v. 9, see the note on today in 2:11.
73 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
74 tn See Luke 16:10.
75 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
76 tn Or “exacting,” “harsh,” “hard.”
77 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.
78 tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
79 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
80 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
81 tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).
82 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
83 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
84 sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.
85 sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.
86 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.