2:39 So 5 when Joseph and Mary 6 had performed 7 everything according to the law of the Lord, 8 they returned to Galilee, to their own town 9 of Nazareth. 10
5:33 Then 32 they said to him, “John’s 33 disciples frequently fast 34 and pray, 35 and so do the disciples of the Pharisees, 36 but yours continue to eat and drink.” 37
6:22 “Blessed are you when people 38 hate you, and when they exclude you and insult you and reject you as evil 39 on account of the Son of Man!
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 40 Won’t they both fall 41 into a pit?
10:38 Now as they went on their way, Jesus 83 entered a certain village where a woman named Martha welcomed him as a guest. 84
12:4 “I 93 tell you, my friends, do not be afraid of those who kill the body, 94 and after that have nothing more they can do.
14:1 Now 102 one Sabbath when Jesus went to dine 103 at the house of a leader 104 of the Pharisees, 105 they were watching 106 him closely.
18:15 Now people 112 were even bringing their babies 113 to him for him to touch. 114 But when the disciples saw it, they began to scold those who brought them. 115
22:54 Then 158 they arrested 159 Jesus, 160 led him away, and brought him into the high priest’s house. 161 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.
24:1 Now on the first day 172 of the week, at early dawn, the women 173 went to the tomb, taking the aromatic spices 174 they had prepared.
1 tn Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
3 tn Or “stood in front of.”
4 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).
sn Terrified. See similar responses in Luke 1:12, 29.
5 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
6 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
7 tn Or “completed.”
8 sn On the phrase the law of the Lord see Luke 2:22-23.
9 tn Or “city.”
10 map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
11 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.
12 tn Grk “when the days ended.”
13 tn The word “home” is not in the Greek text, but has been supplied for clarity.
14 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
15 tc Most
16 tn Grk “And it happened that after.” 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.
17 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
18 tn Grk “the temple.”
19 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.
20 tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.
21 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
22 sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.
23 tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).
sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb 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.
24 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
25 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
26 sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.
27 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
28 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
29 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
30 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
31 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
33 tc Most
sn John refers to John the Baptist.
34 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.
35 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
36 sn See the note on Pharisees in 5:17.
37 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).
38 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
39 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.
sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.
40 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?”).
41 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.
42 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
43 tn This imperfect verb has been translated as an ingressive imperfect.
44 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.
45 tn Grk “arisen.”
46 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
47 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
48 sn See the note on tax collectors in 3:12.
49 tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.
50 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
51 sn See the note on Pharisees in 5:17.
52 tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).
53 tn Or “plan.”
54 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.
55 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
56 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
57 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
58 tn Grk “said.”
59 tc Most
60 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
61 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
62 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
63 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
64 tn Grk “all those who do not receive you.”
65 tn Or “city.”
66 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
67 tn Here καί (kai) has not been translated because of differences between Greek and English style.
68 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.
69 sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).
70 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
71 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
72 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
73 sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.
74 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
75 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
76 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
77 sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.
78 tn Or “destroy.”
79 tc Most
sn An allusion to 2 Kgs 1:10, 12, 14.
80 tn Here δέ (de) has not been translated.
81 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
82 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
83 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
84 tc Most
tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
85 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
86 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
87 tn Grk “you are witnesses and approve of.”
88 tn Or “forefathers”; Grk “fathers.”
89 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
90 tn “Their,” i.e., the prophets.
91 tc The majority of
92 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
93 tn Here δέ (de) has not been translated.
94 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
95 sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.
sn See the note on synagogues in 4:15.
96 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.
97 tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”
98 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
99 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
100 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
101 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
102 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 καί (kai) has been translated as “now” to indicate the transition to a new topic.
103 tn Grk “to eat bread,” an idiom for participating in a meal.
104 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
105 sn See the note on Pharisees in 5:17.
106 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
107 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
108 sn You will be blessed. God notes and approves of such generosity.
109 sn The passive verb will be repaid looks at God’s commendation.
110 sn This statement links the parable to the theme of 15:6, 9.
111 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
112 tn Grk “they.”
113 tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).
114 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).
115 tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.
116 tn Here καί (kai) has been translated as “but” to indicate the contrast.
117 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
118 tn Grk “And this.” Here καί (kai) has not been translated.
119 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
120 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
121 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
122 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
123 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
124 tn Here καί (kai) has not been translated because of differences between Greek and English style.
125 tn The word “too” has been supplied for stylistic reasons.
126 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
127 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.
128 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
129 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
130 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
131 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
132 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
133 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
134 tn Grk “my beloved son.” See comment at Luke 3:22.
sn The owner’s decision to send his one dear son represents God sending Jesus.
135 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
136 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
137 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
138 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
139 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
140 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
141 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
142 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
143 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
144 tn Grk “out of what abounded to them.”
145 tn Or “put in her entire livelihood.”
146 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
147 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
148 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
149 tn Grk “when.”
150 sn To confess Christ might well mean rejection by one’s own family, even by parents.
151 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
152 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
153 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
154 tn Grk “were seeking how.”
155 tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).
156 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
157 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
158 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
159 tn Or “seized” (L&N 37.109).
160 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
161 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.
162 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
163 sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
164 tn Grk “beginning from Galilee until here.”
165 tn Or “delivered up.”
166 sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.
167 tn Grk “For behold.”
168 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.
169 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
170 tn Here δέ (de) has not been translated.
171 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
172 sn The first day of the week is the day after the Sabbath.
173 tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.
174 tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.
175 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
176 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).
177 tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).
178 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
179 tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.
180 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
181 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
182 sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.
183 sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.
184 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.