1:68 “Blessed 1 be the Lord God of Israel,
because he has come to help 2 and has redeemed 3 his people.
7:33 For John the Baptist has come 4 eating no bread and drinking no wine, 5 and you say, ‘He has a demon!’ 6
9:37 Now on 7 the next day, when they had come down from the mountain, a large crowd met him.
Father, 13 may your name be honored; 14
may your kingdom come. 15
12:49 “I have come 16 to bring 17 fire on the earth – and how I wish it were already kindled!
1 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
2 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
3 tn Or “has delivered”; Grk “has accomplished redemption.”
sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
4 tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.
5 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
6 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
7 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
8 tn 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 here in the translation.
sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
9 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
10 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.
11 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
12 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
13 tc Most
sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
14 tn Grk “hallowed be your name.”
15 tc Most
sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
16 sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.
17 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
18 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
20 tc Most
tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.
21 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.
22 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
23 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
24 tn Grk “lest they also come.”
25 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
26 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
27 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
29 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
30 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
31 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.