2:22 Now 10 when the time came for their 11 purification according to the law of Moses, Joseph and Mary 12 brought Jesus 13 up to Jerusalem 14 to present him to the Lord
2:25 Now 15 there was a man in Jerusalem 16 named Simeon who was righteous 17 and devout, looking for the restoration 18 of Israel, and the Holy Spirit 19 was upon him. 2:26 It 20 had been revealed 21 to him by the Holy Spirit that he would not die 22 before 23 he had seen the Lord’s Christ. 24
3:7 So John 33 said to the crowds 34 that came out to be baptized by him, “You offspring of vipers! 35 Who warned you to flee 36 from the coming wrath?
4:20 Then 39 he rolled up 40 the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on 41 him.
5:1 Now 45 Jesus was standing by the Lake of Gennesaret, 46 and the crowd was pressing around him 47 to hear the word of God.
5:27 After 48 this, Jesus 49 went out and saw a tax collector 50 named Levi 51 sitting at the tax booth. 52 “Follow me,” 53 he said to him.
5:33 Then 54 they said to him, “John’s 55 disciples frequently fast 56 and pray, 57 and so do the disciples of the Pharisees, 58 but yours continue to eat and drink.” 59
7:36 Now one of the Pharisees 62 asked Jesus 63 to have dinner with him, so 64 he went into the Pharisee’s house and took his place at the table. 65
8:1 Some time 68 afterward 69 he went on through towns 70 and villages, preaching and proclaiming the good news 71 of the kingdom of God. 72 The 73 twelve were with him,
As Jesus was on his way, the crowds pressed 89 around him.
9:10 When 90 the apostles returned, 91 they told Jesus 92 everything they had done. Then 93 he took them with him and they withdrew privately to a town 94 called Bethsaida. 95 9:11 But when the crowds found out, they followed him. He 96 welcomed them, spoke to them about the kingdom of God, 97 and cured those who needed healing. 98
9:28 Now 99 about eight days 100 after these sayings, Jesus 101 took with him Peter, John, and James, and went up the mountain to pray.
9:49 John answered, 102 “Master, we saw someone casting out demons in your name, and we tried to stop 103 him because he is not a disciple 104 along with us.”
10:38 Now as they went on their way, Jesus 116 entered a certain village where a woman named Martha welcomed him as a guest. 117
11:27 As 125 he said these things, a woman in the crowd spoke out 126 to him, “Blessed is the womb 127 that bore you and the breasts at which you nursed!” 128
11:37 As he spoke, 129 a Pharisee 130 invited Jesus 131 to have a meal with him, so he went in and took his place at the table. 132
13:1 Now 139 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 140
14:1 Now 143 one Sabbath when Jesus went to dine 144 at the house of a leader 145 of the Pharisees, 146 they were watching 147 him closely.
14:15 When 148 one of those at the meal with Jesus 149 heard this, he said to him, “Blessed is everyone 150 who will feast 151 in the kingdom of God!” 152
17:37 Then 183 the disciples 184 said 185 to him, “Where, 186 Lord?” He replied to them, “Where the dead body 187 is, there the vultures 188 will gather.” 189
22:39 Then 228 Jesus 229 went out and made his way, 230 as he customarily did, to the Mount of Olives, 231 and the disciples followed him.
23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t 239 you the Christ? 240 Save yourself and us!” 23:40 But the other rebuked him, saying, 241 “Don’t 242 you fear God, since you are under the same sentence of condemnation? 243
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 Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
6 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
7 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
8 tn Or “what manner of child will this one be?”
9 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
10 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
11 tc The translation follows most
tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).
sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.
12 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
13 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
14 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
15 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).
16 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
17 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
18 tn Or “deliverance,” “consolation.”
sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).
19 sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.
20 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
21 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
22 tn Grk “would not see death” (an idiom for dying).
23 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
24 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.
25 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
26 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
27 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
28 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.
29 tn Grk “And it happened that after.” 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.
30 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
31 tn Grk “the temple.”
32 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.
33 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
34 sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.
35 tn Or “snakes.”
36 sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.
37 tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
38 tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.
39 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
40 tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
41 tn Or “gazing at,” “staring at.”
42 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
43 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
44 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.
45 tn Grk “Now 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.
46 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
47 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
48 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
49 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
50 sn See the note on tax collectors in 3:12.
51 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
52 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.
53 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
55 tc Most
sn John refers to John the Baptist.
56 sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
57 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
58 sn See the note on Pharisees in 5:17.
59 tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).
60 tn Grk “Behold a man.”
61 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.
62 sn See the note on Pharisees in 5:17.
63 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
64 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
65 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.
66 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
67 tn Grk “were reclining at table.”
68 tn Grk “And it happened that some time.” 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.
69 tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
70 tn Or “cities.”
71 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
72 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.
73 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
74 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
75 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
76 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
77 tn Grk “your house.”
78 tn Or “describe.”
79 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.
80 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
81 tn Or “city.”
82 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.
83 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).
84 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.
85 sn See the note on synagogues in 4:15.
86 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.
87 tn This verb is an imperfect tense, commonly used by Luke for vividness.
88 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
89 sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
90 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
91 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
92 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
93 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
94 tc There is a seeming myriad of variants for this text. Many
tn Or “city.”
95 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.
96 tn Here καί (kai) has not been translated because of differences between Greek and English style.
97 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.
98 sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).
99 tn Grk “Now it happened that about.” 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.
100 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.
101 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
102 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.
103 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
104 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.
105 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).
106 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).
107 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
108 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
109 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.
110 tn Here δέ (de) has not been translated.
111 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
112 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.
113 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.
114 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
115 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
116 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
117 tc Most
tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
118 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
119 tn The referent of the expression “a stronger man” is Jesus.
120 tn Grk “stronger man than he attacks.”
121 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
122 tn Grk “on which he relied.”
123 tn Or “and distributes.”
124 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.
125 tn Grk “And it happened that as.” 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 δέ (de) has not been translated.
126 tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”
127 tn For this term see L&N 8.69.
128 sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.
129 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.
130 sn See the note on Pharisees in 5:17.
131 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
132 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.
133 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
134 tn Or “and evil.”
135 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
136 tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
137 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
138 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).
139 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
140 sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.
141 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
142 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
143 tn Grk “Now it happened that one.” 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 been translated as “now” to indicate the transition to a new topic.
144 tn Grk “to eat bread,” an idiom for participating in a meal.
145 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
146 sn See the note on Pharisees in 5:17.
147 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
148 tn Here δέ (de) has not been translated.
149 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
150 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
151 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
152 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.
153 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”
154 tn The participle θέντος (qentos) has been taken temporally.
155 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
156 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
157 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
158 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
159 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.
160 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).
161 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
162 sn The phrase against heaven is a circumlocution for God.
163 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”
164 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
165 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
166 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
167 tn See the note on the word “slave” in 7:2.
168 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
169 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
170 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
171 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
172 sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
173 sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.
174 sn See note on the phrase “fattened calf” in v. 23.
175 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
176 sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.
177 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
178 sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.
179 tn Here δέ (de) has not been translated.
180 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
181 sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
182 sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.
183 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
184 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
185 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
186 sn The question “Where, Lord?” means, “Where will the judgment take place?”
187 tn Or “corpse.”
188 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.
sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.
189 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
190 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
191 tn Or “town.”
192 tn This is an iterative imperfect; the widow did this on numerous occasions.
193 tn Here δέ (de) has not been translated.
194 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
195 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
196 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.
197 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
198 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).
199 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
200 tc Most
201 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
202 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
203 sn On today here and in v. 9, see the note on today in 2:11.
204 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
205 tn See Luke 16:10.
206 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.
207 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
208 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
209 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
210 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
211 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
212 tn Grk “my beloved son.” See comment at Luke 3:22.
sn The owner’s decision to send his one dear son represents God sending Jesus.
213 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
214 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
215 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
216 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
217 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
218 tn Grk “to trap him in a saying.”
219 tn Or “amazed.”
220 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
221 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
222 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
223 tn Grk “when.”
224 tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
225 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
226 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
227 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
228 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
229 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
230 tn Grk “went.”
231 sn See the note on the Mount of Olives in Luke 19:29.
232 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
233 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
234 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
235 tn Here καί (kai) has not been translated because of differences between Greek and English style.
236 sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.
237 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
238 sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
239 tc Most
sn The question in Greek expects a positive reply and is also phrased with irony.
240 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:11.
241 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
242 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”
243 tn The words “of condemnation” are not in the Greek text, but are implied.
244 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
245 tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.
246 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
247 tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.
248 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
249 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.