1:79 to give light to those who sit in darkness and in the shadow of death, 1
to guide our feet into the way 2 of peace.”
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 4 Won’t they both fall 5 into a pit?
6:47 “Everyone who comes to me and listens to my words and puts them into practice 6 – I will show you what he is like:
7:36 Now one of the Pharisees 7 asked Jesus 8 to have dinner with him, so 9 he went into the Pharisee’s house and took his place at the table. 10
11:4 and forgive us our sins,
for we also forgive everyone who sins 19 against us.
And do not lead us into temptation.” 20
22:54 Then 34 they arrested 35 Jesus, 36 led him away, and brought him into the high priest’s house. 37 But Peter was following at a distance.
1 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
2 tn Or “the path.”
3 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
4 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).
5 sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.
6 tn Grk “and does them.”
7 sn See the note on Pharisees in 5:17.
8 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
9 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
10 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.
11 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
12 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
13 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
14 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
15 tn Here δέ (de) has not been translated.
16 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
17 tn Grk “to thrust out.”
18 sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.
19 tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
20 tc Most
tn Or “into a time of testing.”
sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.
21 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
22 tc Most
23 tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.
24 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
25 tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).
26 sn The passive refers to the welcome of heaven.
27 tn Grk “eternal tents” (as dwelling places).
28 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
29 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).
30 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
31 sn A quotation from Isa 56:7.
32 tn Or “a hideout” (see L&N 1.57).
33 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
35 tn Or “seized” (L&N 37.109).
36 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
37 sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.
38 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.
39 tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”
40 tn See Luke 9:22, 44; 13:33.
41 tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.
42 sn See the note on crucify in 23:21.
43 tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.