1:36 “And look, 1 your relative 2 Elizabeth has also become pregnant with 3 a son in her old age – although she was called barren, she is now in her sixth month! 4
5:33 Then 10 they said to him, “John’s 11 disciples frequently fast 12 and pray, 13 and so do the disciples of the Pharisees, 14 but yours continue to eat and drink.” 15
6:20 Then 21 he looked up 22 at his disciples and said:
“Blessed 23 are you who are poor, 24 for the kingdom of God belongs 25 to you.
8:49 While he was still speaking, someone from the synagogue ruler’s 32 house came and said, “Your daughter is dead; do not trouble the teacher any longer.”
1 tn Grk “behold.”
2 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
3 tn Or “has conceived.”
4 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
5 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
6 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
7 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
8 tn Grk “fruit,” which is figurative here for the child she would give birth to.
9 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
11 tc Most
sn John refers to John the Baptist.
12 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.
13 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
14 sn See the note on Pharisees in 5:17.
15 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).
16 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
17 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”).
18 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
19 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
20 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.
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 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.
23 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.
24 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.
25 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.”
26 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).
27 tn Or “forefathers”; Grk “fathers.”
28 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
29 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.
30 tn Here δέ (de) has not been translated.
31 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
32 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
33 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
34 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
35 tn Or “faithless.”
sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
36 tn Grk “how long.”
37 tn Or “and put up with.” See Num 11:12; Isa 46:4.
38 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
39 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
40 tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.
41 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
42 tn Or “released.”
43 tn Or “sickness.”
44 tn Or “necessary.”
45 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
46 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
47 tc Most
48 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
49 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
50 sn On today here and in v. 9, see the note on today in 2:11.
51 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.