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
1:51 He has demonstrated power 9 with his arm; he has scattered those whose pride wells up from the sheer arrogance 10 of their hearts.
1:76 And you, child, 11 will be called the prophet 12 of the Most High. 13
For you will go before 14 the Lord to prepare his ways, 15
3:23 So 31 Jesus, when he began his ministry, 32 was about thirty years old. He was 33 the son (as was supposed) 34 of Joseph, the son 35 of Heli,
5:29 Then 41 Levi gave a great banquet 42 in his house for Jesus, 43 and there was a large crowd of tax collectors and others sitting 44 at the table with them. 5:30 But 45 the Pharisees 46 and their experts in the law 47 complained 48 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 49
6:1 Jesus 50 was going through the grain fields on 51 a Sabbath, 52 and his disciples picked some heads of wheat, 53 rubbed them in their hands, and ate them. 54
6:20 Then 60 he looked up 61 at his disciples and said:
“Blessed 62 are you who are poor, 63 for the kingdom of God belongs 64 to you.
7:36 Now one of the Pharisees 74 asked Jesus 75 to have dinner with him, so 76 he went into the Pharisee’s house and took his place at the table. 77
As Jesus was on his way, the crowds pressed 87 around him.
9:18 Once 92 when Jesus 93 was praying 94 by himself, and his disciples were nearby, he asked them, 95 “Who do the crowds say that I am?” 96
9:23 Then 97 he said to them all, 98 “If anyone wants to become my follower, 99 he must deny 100 himself, take up his cross daily, 101 and follow me.
11:37 As he spoke, 128 a Pharisee 129 invited Jesus 130 to have a meal with him, so he went in and took his place at the table. 131
12:22 Then 132 Jesus 133 said to his 134 disciples, “Therefore I tell you, do not worry 135 about your 136 life, what you will eat, or about your 137 body, what you will wear.
13:6 Then 142 Jesus 143 told this parable: “A man had a fig tree 144 planted in his vineyard, and he came looking for fruit on it and found none.
16:18 “Everyone who divorces his wife and marries 175 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.
22:39 Then 200 Jesus 201 went out and made his way, 202 as he customarily did, to the Mount of Olives, 203 and the disciples followed him.
24:30 When 215 he had taken his place at the table 216 with them, he took the bread, blessed and broke it, 217 and gave it to them.
1 tn Grk “this one.”
2 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
3 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
4 tn Or “ancestor.”
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 Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
10 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
11 sn Now Zechariah describes his son John (you, child) through v. 77.
12 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
13 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
14 tc Most
15 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
16 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.
17 tn Grk “when the days ended.”
18 tn The word “home” is not in the Greek text, but has been supplied for clarity.
19 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
20 tc Most
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
23 tn Or “was submitting.”
24 tn Here καί (kai) has been translated as “but” to indicate the contrast.
25 tn Or “all these words.”
26 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
27 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
28 sn See the note on tetrarch in 3:1.
29 tc Several
sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.
30 tn Or “immoralities.”
31 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
32 tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
33 tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.
34 sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.
35 tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few
tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.
36 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
37 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
38 sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.
39 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
40 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
42 sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.
43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
44 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
45 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
46 sn See the note on Pharisees in 5:17.
47 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
48 tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.
49 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.
50 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
51 tn Grk “Now it happened that on.” 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.
52 tc Most later
53 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
54 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
55 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
56 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).
57 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
58 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
59 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
61 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.
62 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
63 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
64 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”
65 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
66 tn The participle ἀκούσας (akousas) has been taken temporally.
67 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.
68 tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.
69 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
70 tn This imperfect verb has been translated as an ingressive imperfect.
71 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.
72 tn Grk “arisen.”
73 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
74 sn See the note on Pharisees in 5:17.
75 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
76 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
77 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
78 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
79 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
80 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
81 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
82 tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.
83 sn See the note on synagogues in 4:15.
84 tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
85 tn This verb is an imperfect tense, commonly used by Luke for vividness.
86 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
87 sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
88 tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).
89 sn This is a parenthetical note by the author.
90 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
91 tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).
92 tn Grk “And it happened that.” 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 καί (kai) has not been translated because of differences between Greek and English style.
93 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
94 sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.
95 tn Grk “the disciples were with him, and he asked them, saying.”
96 sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.
97 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
98 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.
99 tn Grk “to come after me.”
100 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.
101 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.
102 tn Grk “weighed down with sleep” (an idiom).
103 tn Or “after they became fully awake,” “but they became fully awake and saw.”
104 tn Or “destroy.”
105 tc Most
sn An allusion to 2 Kgs 1:10, 12, 14.
106 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
107 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
108 tn Here δέ (de) has not been translated.
109 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
110 sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.
111 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
112 tn Here δέ (de) has not been translated.
113 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
114 tn Grk “to thrust out.”
115 tn Here δέ (de) has not been translated.
116 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
117 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
118 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.
119 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.
120 tn Grk “because.” “I ask you this” is supplied for the sake of English.
121 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
122 tn The referent of the expression “a stronger man” is Jesus.
123 tn Grk “stronger man than he attacks.”
124 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
125 tn Grk “on which he relied.”
126 tn Or “and distributes.”
127 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
128 tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
129 sn See the note on Pharisees in 5:17.
130 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
131 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
132 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
133 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
134 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
135 tn Or “do not be anxious.”
136 tc Most
137 tc Some
138 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
139 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
140 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
141 tc Most
142 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
143 tn Grk “he”; the referent has been specified in the translation for clarity.
144 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
145 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
146 tn Or “were put to shame.”
147 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
148 sn Concerning all the wonderful things see Luke 7:16; 19:37.
149 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
150 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
151 tn Or “dinner.”
152 tn See the note on the word “slave” in 7:2.
153 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
154 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
155 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
156 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
157 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
158 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
159 sn So that my house will be filled. God will bless many people.
160 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.
sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
161 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
162 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
163 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.
164 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
165 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
166 sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
167 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
168 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
169 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
170 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.
171 tn See note on the phrase “fattened calf” in v. 23.
172 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
173 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
174 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
175 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.
176 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
177 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
178 sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.
179 sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).
180 sn Hades is a place of torment, especially as one knows that he is separated from God.
181 tn Grk “he lifted up his eyes” (an idiom).
182 tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”
183 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
184 tc Some very important
185 tn Here δέ (de) has not been translated.
186 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
187 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
188 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
189 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
190 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
191 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
192 tn Here καί (kai) has not been translated because of differences between Greek and English style.
193 tn The word “too” has been supplied for stylistic reasons.
194 tn See the note on the word “slave” in 7:2.
195 sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.
196 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
197 tn The imperfect is intense in this context, suggesting an ongoing attitude.
198 tn Grk “this one” (somewhat derogatory in this context).
199 tn Or “to rule.”
200 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
201 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
202 tn Grk “went.”
203 sn See the note on the Mount of Olives in Luke 19:29.
204 tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.
205 sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.
206 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
207 tc Many important
208 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
209 tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.
210 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
211 sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.
212 tn Here δέ (de) has not been translated.
213 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
214 sn The men in dazzling attire mentioned in v. 4 are identified as angels here.
215 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. Here καί (kai) has not been translated because of differences between Greek and English style.
216 tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
217 tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.