2:15 When 1 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 2 and see this thing that has taken place, that the Lord 3 has made known to us.”
7:24 When 25 John’s messengers had gone, Jesus 26 began to speak to the crowds about John: “What did you go out into the wilderness 27 to see? A reed shaken by the wind? 28
8:22 One 34 day Jesus 35 got into a boat 36 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 37 they set out,
10:1 After this 46 the Lord appointed seventy-two 47 others and sent them on ahead of him two by two into every town 48 and place where he himself was about to go.
11:5 Then 49 he said to them, “Suppose one of you 50 has a friend, and you go to him 51 at midnight and say to him, ‘Friend, lend me three loaves of bread, 52
1 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 καί (kai) has not been translated because of differences between Greek and English style.
2 map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
3 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
5 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
6 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.
7 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.
8 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.
9 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.
10 sn On the phrase as Moses commanded see Lev 14:1-32.
11 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.
12 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).
13 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.
14 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.
15 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).
16 tn Grk “to your house.”
17 tn Grk “having soldiers under me.”
18 sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
19 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.
20 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
21 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
22 sn The same verb has been translated “inform” in 7:18.
23 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.
24 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.
25 tn Here δέ (de) has not been translated.
26 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
27 tn Or “desert.”
28 tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
29 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
30 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
31 sn That is, their concern for spiritual things is crowded out by material things.
32 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
33 tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
34 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 δέ (de) has not been translated either.
35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
36 sn A boat that held all the disciples would be of significant size.
37 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
39 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.
40 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
41 tn Here δέ (de) has not been translated.
42 tn Grk “said.”
43 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
44 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
45 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.
46 tn Grk “And after these things.” Here δέ (de) has not been translated.
47 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.
48 tn Or “city.”
49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
50 tn Grk “Who among you will have a friend and go to him.”
51 tn Grk “he will go to him.”
52 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
53 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
54 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
55 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
56 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
57 tn Or “you tried to prevent.”
58 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
59 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
60 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).
61 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.
62 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.
63 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
64 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
65 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
66 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
67 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
68 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
69 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
70 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
71 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
72 tn Grk “saying.”
73 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
74 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
75 tn Grk “a colt tied there on which no one of men has ever sat.”