1:5 During the reign 1 of Herod 2 king of Judea, there lived a priest named Zechariah who belonged to 3 the priestly division of Abijah, 4 and he had a wife named Elizabeth, 5 who was a descendant of Aaron. 6
4:38 After Jesus left 42 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 43 to help her. 44
4:40 As the sun was setting, all those who had any relatives 45 sick with various diseases brought them to Jesus. 46 He placed 47 his hands on every one of them and healed them.
But while the entire crowd 136 was amazed at everything Jesus 137 was doing, he said to his disciples,
10:1 After this 138 the Lord appointed seventy-two 139 others and sent them on ahead of him two by two into every town 140 and place where he himself was about to go.
11:1 Now 144 Jesus 145 was praying in a certain place. When 146 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 147 taught 148 his disciples.”
11:5 Then 149 he said to them, “Suppose one of you 150 has a friend, and you go to him 151 at midnight and say to him, ‘Friend, lend me three loaves of bread, 152
11:14 Now 157 he was casting out a demon that was mute. 158 When 159 the demon had gone out, the man who had been mute began to speak, 160 and the crowds were amazed.
17:20 Now at one point 217 the Pharisees 218 asked Jesus 219 when the kingdom of God 220 was coming, so he answered, “The kingdom of God is not coming with signs 221 to be observed,
17:22 Then 222 he said to the disciples, “The days are coming when you will desire to see one of the days 223 of the Son of Man, and you will not see it.
19:11 While the people were listening to these things, Jesus 232 proceeded to tell a parable, because he was near to Jerusalem, 233 and because they thought 234 that the kingdom of God 235 was going to 236 appear immediately.
20:20 Then 252 they watched him carefully and sent spies who pretended to be sincere. 253 They wanted to take advantage of what he might say 254 so that they could deliver him up to the authority and jurisdiction 255 of the governor.
24:44 Then 283 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 284 in the law of Moses and the prophets and the psalms 285 must be fulfilled.”
1 tn Grk “It happened that in the days.” 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.
2 sn Herod was Herod the Great, who ruled Palestine from 37
3 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
4 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
5 tn Grk “and her name was Elizabeth.”
6 tn Grk “a wife of the daughters of Aaron.”
sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
7 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
8 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
9 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
10 tc A few
11 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
12 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
13 sn On Nazareth see Luke 1:26.
map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
14 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
15 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.
map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
16 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.
17 tn Or “family,” “lineage.”
18 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
20 tn Or “and friends.” See L&N 28.30 and 34.17.
21 tn Grk “And soldiers.”
22 tn Grk “And what should we ourselves do?”
23 tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
24 tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
25 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
26 tc A few
27 tn Grk “of whom I am not worthy.”
sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!
28 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
29 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
30 sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
31 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
32 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
33 tn Grk “And the devil.”
34 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
35 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
36 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
37 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
38 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
39 tn This imperfect verb has been translated as an ingressive imperfect.
40 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
41 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
42 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
44 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
45 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
46 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
47 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
48 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
50 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
51 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
52 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
53 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
54 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
55 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
56 tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
57 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
58 sn On the phrase as Moses commanded see Lev 14:1-32.
59 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
60 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
61 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
62 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
63 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
64 tn Grk “to your house.”
65 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
66 tn Grk “and took.”
67 tn Grk “the bread of presentation.”
sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).
68 sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
69 tc Most
70 tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.
sn See 1 Sam 21:1-6.
71 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
72 sn See the note on Pharisees in 5:17.
73 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
74 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
75 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
76 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
77 tn Or “in return.”
78 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
79 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
80 sn That is, “sons of God.”
81 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
82 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
83 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
84 tn Here δέ (de) has not been translated.
85 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
86 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
87 tc Most
88 tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
89 tn That is, carried out for burial. This was a funeral procession.
90 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
91 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
92 tn Or “city.”
93 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
94 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
95 sn The same verb has been translated “inform” in 7:18.
96 sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
97 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
98 sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.
99 tc The earliest and best
100 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
101 sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.
102 tn Or “a squall.”
103 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
104 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
105 tn Here δέ (de) has not been translated.
106 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
107 tn The double vocative shows great emotion.
108 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
109 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
110 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
111 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
112 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
113 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
114 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
115 tn Or “to depart from them.”
116 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
117 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
118 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
119 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
120 tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
121 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
122 tn Here δέ (de) has not been translated.
123 tn Grk “said.”
124 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
125 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
126 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
127 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
128 tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”
129 tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.
130 tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. 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).
131 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
132 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
133 tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.
134 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
135 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
136 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
137 tc Most
tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some
138 tn Grk “And after these things.” Here δέ (de) has not been translated.
139 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
140 tn Or “city.”
141 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
142 tn Grk “two denarii.”
sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.
143 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
144 tn Grk “And it happened that while.” 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.
145 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
146 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
147 sn John refers to John the Baptist.
148 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
149 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
150 tn Grk “Who among you will have a friend and go to him.”
151 tn Grk “he will go to him.”
152 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
153 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
154 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
155 tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.
156 tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.
157 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
158 tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).
159 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 δέ (de) has not been translated either.
160 sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.
161 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
162 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
163 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.
164 tn This is a first class condition in the Greek text.
165 tn Grk “grass in the field.”
166 tn Grk “which is in the field today.”
167 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
168 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
169 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.
170 sn An ancient wedding celebration could last for days (Tob 11:18).
171 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
172 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.
173 tn Grk “should say in his heart.”
174 tn Or “is taking a long time.”
175 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
176 tn The word “other” is not in the Greek text, but is implied.
177 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
178 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
179 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
180 sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).
181 sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.
182 tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
183 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
184 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
185 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
186 tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
187 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
188 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
189 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
190 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
191 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
192 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
193 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
194 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
195 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
196 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
197 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
198 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").
199 tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
200 sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
201 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
202 sn The percentage of reduction may not be as great because of the change in material.
203 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
204 sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.
205 sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.
206 tn Grk “sons” (an idiom).
207 tn Grk “with their own generation.”
208 tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.
209 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
210 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
211 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
212 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
213 tn Or “in terrible pain” (L&N 24.92).
214 sn Fire in this context is OT imagery; see Isa 66:24.
215 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
216 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
217 tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
218 sn See the note on Pharisees in 5:17.
219 tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.
220 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.
221 tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.
222 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
223 sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.
224 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
225 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
226 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
227 sn See Luke 14:33.
228 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
229 sn See Luke 1:50-53; 6:20-23; 14:12-14.
230 sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
231 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
232 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
233 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
234 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
235 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
236 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
237 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
238 sn See the note on the name Mount of Olives in v. 29.
239 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
240 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
241 sn See 2:13, 20; Acts 2:47; 3:8-9.
242 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
243 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
244 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
245 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
246 tn Grk “from the fruit of the vineyard.”
247 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
248 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
249 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
250 tn Grk “tried to lay hands on him.”
251 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
252 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
253 tn Grk “righteous,” but in this context the point is their false sincerity.
254 tn Grk “so that they might catch him in some word.”
255 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
256 tn Grk “But that the dead are raised even Moses revealed.”
257 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
258 sn A quotation from Exod 3:6.
259 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
260 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
261 sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
262 tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.
263 tn Or possibly “beggar’s bag” (L&N 6.145).
264 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
265 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
266 tn Here δέ (de) has not been translated.
267 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
268 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
269 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
270 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
271 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
272 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.
273 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
274 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
275 tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.
276 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
277 tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.
tn Or “laid to rest.”
278 tn Here καί (kai) has not been translated because of differences between Greek and English style.
279 tn This translates the Greek term ἀνήρ (anhr).
280 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
281 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
282 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
283 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
284 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
285 sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.