4:31 So 13 he went down to Capernaum, 14 a town 15 in Galilee, and on the Sabbath he began to teach the people. 16
7:18 John’s 25 disciples informed him about all these things. So 26 John called 27 two of his disciples
Father, 34 may your name be honored; 35
may your kingdom come. 36
24:28 So they approached the village where they were going. He acted as though he wanted to go farther, 82
1 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
2 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
3 tn Or “grace.”
sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
4 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
5 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
6 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
7 tn Grk “what he might wish to call him.”
8 tn Or “a feeding trough.”
9 sn A quotation from Ps 91:12.
10 tn Here καί (kai) has been translated as “so” to indicate a summary.
11 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
12 tn Grk “until a favorable time.”
sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).
13 tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
14 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.
map For location see Map1-D2; Map2-C3; Map3-B2.
15 tn Or “city.”
16 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
17 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
18 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
19 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
20 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
21 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
22 tn Or “the deceased.”
23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
24 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
25 tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.
26 tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.
27 tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
28 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
29 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”
sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
30 tn Grk “he said.”
31 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
32 tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.
33 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
34 tc Most
sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
35 tn Grk “hallowed be your name.”
36 tc Most
sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
37 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
38 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
39 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.
40 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.
41 tn This is a first class condition in the Greek text.
42 tn Or “why are you anxious for.”
43 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).
44 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
45 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
46 tn Or “and let him go.”
47 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
48 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
49 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
50 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
51 tn Grk “lest they also come.”
52 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
53 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
54 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
55 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
56 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
57 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
58 tn See the note on the word “minas” in v. 13.
59 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
60 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
61 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
62 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
63 tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
64 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
65 tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
66 tn Grk “apart from the crowd.”
sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).
67 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
68 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
69 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
70 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.
71 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
72 sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).
73 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
74 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
75 tn Grk “He said to them.”
76 sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”
77 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
78 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
79 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
80 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
81 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
82 sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.