1 tn (1:1) Grk "Since" or "Because." This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
2tn (1:1) This is sometimes translated "narrative," but the term itself can refer to an oral or written account. It is the verb "undertaken" which suggests a written account, since it literally is "to set one's hand" to something (BAGD 304 s.v. ejpiceirevw). "Narrative" is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
3tn (1:1) Or "events."
4tn (1:1) Or "have been accomplished." Given Luke's emphasis on divine design (e.g., Luke 24:43-47) a stronger sense ("fulfilled") is better than a mere reference to something having taken place ("accomplished").
5tn (1:2) Grk "even as"; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
6tn (1:2) Or "delivered."
7sn (1:2) The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
8tn (1:2) Grk "like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us." The location of "in the beginning" in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
9tn (1:3) This is supplied in the translation to surface the force of a sentence the translation divides up because of English style. Luke is joining a tradition with good precedent here.
10tc (1:3) Three later Latin MSS (b g1 q) add "and to the Holy Spirit," a reading that is certainly not original, but reflects later views on the process of inspiration.
11sn (1:3) When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
12tn (1:3) Grk "having followed"; the participle parhkolouqhkovti (parhkolouqhkoti) is translated causally.
13sn (1:3) An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
14tn (1:4) Or "know the truth about"; or "know the certainty of." The issue of the context is psychological confidence; Luke's work is trying to encourage Theophilus. So in English this is better translated as "know for certain" than "know certainty" or "know the truth," which sounds too cognitive. "Certain" assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. "Have assurance" is also possible here.
15tn (1:4) Or "you heard about." This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
16tn (1:5) Grk "It happened that in the days." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
17sn (1:5) Herod was Herod the Great, who ruled Palestine from 37 B.C. until he died in 4 B.C. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.
18tn (1:5) Grk "of"; but the meaning of the preposition ejk (ek) is more accurately expressed in contemporary English by the relative clause "who belonged to."
19sn (1:5) There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
20tn (1:5) Grk "and her name was Elizabeth."
21tn (1:5) Grk "a wife of the daughters of Aaron."
sn (1:5) 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.
22tn (1:6) Grk "And they." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
23tn (1:6) Grk "walking in" (an idiom for one's lifestyle).
sn (1:6) The description of Zechariah and Elizabeth as following... blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
24tn (1:6) The predicate adjective has the effect of an adverb here (BDF §243).
25sn (1:7) Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: after much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God's blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple's grief into great joy and grant them the one desire time had rendered impossible.
26tn (1:7) Grk "were both advanced in days" (an idiom for old age).
27tn (1:8) Grk "Now it happened that." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
28tn (1:8) Grk "he"; the referent (Zechariah) has been specified in the translation for clarity.
29tn (1:8) Grk "serving as priest in the order of his division before God."
sn (1:8) Zechariah's division would be on duty twice a year for a week at a time.
30tn (1:9) Grk "according to the custom of the priesthood it fell to him by lot." The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase kataV toV e[qo" th'" iJerateiva" (kata to eqo" th" Jierateia", "according to the custom of the priesthood") modifies the phrase "it fell to him by lot" rather than the preceding clause.
31tn (1:9) This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
32tn (1:9) Or "temple." Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one's career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
33tn (1:10) Grk "And," but "now" better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
34tn (1:10) Grk "all the multitude." While "assembly" is sometimes used here to translate plh'qo" (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
35tn (1:10) The "hour of the incense offering" is another way to refer to the time of sacrifice.
36tn (1:11) Grk "And an angel." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, dev (de) is not translated here.
37tn (1:11) Or "the angel of the Lord." Linguistically, "angel of the Lord" is the same in both testaments (and thus, he is either "an angel of the Lord" or "the angel of the Lord" in both testaments). For arguments and implications, see D. B. Wallace, Exegetical Syntax, 252; M. J. Davidson, "Angels," DJG, 9; W. G. MacDonald argues for "an angel" in both testaments: "Christology and `The Angel of the Lord'," 324-35.
38sn (1:11) This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
39tn (1:12) The words "the angel" are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
40tn (1:12) Or "and he was afraid"; Grk "fear fell upon him." Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
41tn (1:13) The passive means that the prayer was heard by God.
sn (1:13) Your prayer has been heard. Zechariah's prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
42tn (1:13) Grk "a son, and you"; kaiv (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
43tn (1:13) Grk "you will call his name John." The future tense here functions like a command (see D. B. Wallace, Exegetical Syntax, 569-70). This same construction occurs in v. 31.
sn (1:13) "Do not be afraid...you must call his name John." This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
44tn (1:14) Grk "This will be joy and gladness."
45tn (1:14) Or "because of."
46tn (1:14) "At his birth" is more precise as the grammatical subject (1:58), though "at his coming" is a possible force, since it is his mission, as the following verses note, that will really bring joy.
47tn (1:15) Grk "before."
48tc (1:15) Some later MSS (Q Y Ë13 700 1424 al) read "before God." Most MSS support the reading "before the Lord" here, which is almost certainly the original reading.
49tn (1:15) Grk "and he"; because of the length and complexity of the Greek sentence, the conjunction kaiv (kai) has not been translated here. Instead a new English sentence is begun in the translation.
50tn (1:15) Grk "even from his mother's womb." While this idiom may be understood to refer to the point of birth ("even from his birth"), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
sn (1:15) He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
51tn (1:16) Grk "And he." Here kaiv (kai) is not translated because of differences between Greek and English style.
52sn (1:16) The word translated will turn is a good summary term for repentance and denotes John's call to a change of direction (Luke 3:1-14).
53tn (1:16) Grk "sons"; but clearly this is a generic reference to people of both genders.
54tn (1:17) Grk "before him"; the referent (the Lord) has been specified in the translation for clarity.
55sn (1:17) These two lines cover all relationships: turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
56tn (1:18) Grk "And Zechariah." Here kaiv (kai) is not translated because of differences between Greek and English style.
57tn (1:18) Grk "How will I know this?"
58tn (1:18) Grk "is advanced in days" (an idiom for old age).
59tn (1:19) Grk "And the." Here kaiv (kai) is not translated because of differences between Greek and English style.
60tn (1:19) Grk "the one who is standing before God."
61tn (1:19) Grk "to announce these things of good news to you."
62tn (1:20) Grk "behold."
63sn (1:20) The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
64sn (1:20) Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
65tn (1:21) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
66tn (1:21) The imperfect verb ejqauvmazon (eqaumazon) has been translated as an ingressive imperfect.
67tn (1:21) Or "temple." See the note on the phrase "the holy place" in v. 9.
68tn (1:22) Grk "And when." Here kaiv (kai) is not translated because of differences between Greek and English style.
69tn (1:22) Grk "and they." Here kaiv (kai) is not translated because of differences between Greek and English style.
70tn (1:22) That is, "he had had a supernatural encounter in the holy place," since the angel came to Zechariah by the altar. This was not just a "mental experience."
71tn (1:22) Or "temple." See the note on the phrase "the holy place" in v. 9.
72tn (1:22) Grk "and," but the force is causal or explanatory in context.
73tn (1:22) Grk "dumb," but this could be understood to mean "stupid" in contemporary English, whereas the point is that he was speechless.
74tn (1:23) Grk "And it happened that as the days of his service were ended." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
75tn (1:24) Grk "After these days." The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
76tn (1:24) Or "Elizabeth conceived."
77sn (1:24) The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
78tn (1:24) Grk "she kept herself in seclusion, saying." The participle levgousa (legousa) is translated as a finite verb due to requirements of contemporary English style.
79tn (1:25) Grk "Thus."
80tn (1:25) Grk "in the days."
81tn (1:25) Grk "has looked on me" (an idiom for taking favorable notice of someone).
82sn (1:25) Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given), God has miraculously removed it (see also Luke 1:7).
83tn (1:25) Grk "among men"; but the context clearly indicates a generic use of a[nqrwpo" (anqrwpo") here.
84tn (1:26) Grk "in the sixth month." The phrase "of Elizabeth's pregnancy" was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth's pregnancy is meant is clear from vv. 24-25.
85sn (1:26) Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
86tn (1:26) Or "from." The account suggests God's planned direction in these events, so "by" is better than "from" as six months into Elizabeth's pregnancy God acts again.
87sn (1:26) Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
88tn (1:27) Or "promised in marriage."
89tn (1:27) Grk "Joseph, of the house of David."
sn (1:27) The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
90tn (1:28) Grk "And coming to her." Here kaiv (kai) is not translated because of differences between Greek and English style.
91tn (1:28) Grk "And coming to her, he said"; the referent (the angel) has been specified in the translation for clarity.
92tn (1:28) Grk "coming to her, he said." The participle eijselqwvn (eiselqwn) is translated as a finite verb due to requirements of contemporary English style.
93tn (1:28) The address, "favored one" (a perfect participle, Grk "Oh one who is favored") points to Mary as the recipient of God's grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God's benefits. The Vulgate rendering "full of grace" suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
94tc (1:28) Some MSS (A C D Q 053 0135 Ë13 Byz latt) add here "Blessed are you among women" which also appears in 1:42. This looks like a scribal addition for balance and the shorter reading is preferred.
95tc (1:29) Some MSS (A C Q 053 0130 0135 Ë13 Byz lat) add "beholding" here, making Mary's concern the appearance of the angel. However, that construction is complicated, since a reference to the remarks of the angel are also noted. In fact, the mention of the remarks assumes the presence of the angel, so the addition is unnecessary.
96sn (1:29) On the phrase greatly troubled see 1:12. Mary's reaction was like Zechariah's response.
97tn (1:29) Grk "to wonder what kind of greeting this might be." Luke often uses the optative this way to reveal a figure's thinking (3:15; 8:9; 18:36; 22:23).
98tn (1:30) Here kaiv (kai) has been translated as "so" to indicate that Gabriel's statement is a response to Mary's perplexity over the greeting.
99sn (1:30) Do not be afraid. See 1:13 for a similar statement to Zechariah.
100tn (1:30) Or "grace."
sn (1:30) The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person's behalf.
101tn (1:31) Grk "And behold."
102tn (1:31) Grk "you will conceive in your womb."
103tn (1:31) Or "and bear."
104tn (1:31) Grk "you will call his name."
105tn (1:31) See v. 13 for a similar construction.
sn (1:31) You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means "Yahweh saves" (Yahweh is typically rendered as "LORD" in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
106tn (1:32) Grk "this one."
107sn (1:32) Compare the description of Jesus as great here with 1:15, "great before the Lord." Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
108sn (1:32) The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
109tn (1:32) Or "ancestor."
110tn (1:33) Grk "And he." Here kaiv (kai) is not translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
111tn (1:33) Or "over Israel."
sn (1:33) The expression house of Jacob refers to Israel. This points to the Messiah's relationship to the people of Israel.
112tn (1:34) Grk "And Mary." Here kaiv (kai) is not translated because of differences between Greek and English style.
113tn (1:34) Grk "have not known." The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase "since I am a virgin," but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
114tn (1:35) Grk "And the angel said to her." Here kaiv (kai) is not translated because of differences between Greek and English style. The pronoun aujth'/ (auth, "to her") has not been included in the translation since it is redundant in contemporary English.
115sn (1:35) The phrase will overshadow is a reference to God's glorious presence at work (Exod 40:34-35; Ps 91:4).
116tn (1:35) 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."
117tc (1:35) A few MSS (C* Q Ë1 33 et pauci) add "from you" here. This looks like a scribal clarification, and is too poorly supported to be seriously considered as original.
118tn (1:35) Or "Therefore the holy child to be born will be called the Son of God." This is somewhat less likely grammatically since the Greek article is not repeated before a{gion (Jagion).
119tn (1:36) Grk "behold."
120tn (1:36) Some translations render the word suggeniv" (sungeni") as "cousin" (so Phillips) but the term is not necessarily this specific.
121tn (1:36) Or "has conceived."
122tn (1:36) Grk "and this is the sixth month for her who was called barren." Yet another note on Elizabeth's loss of reproach also becomes a sign of the truth of the angel's declaration.
123tn (1:37) In Greek, the phrase pa'n rJh'ma (pan rJhma, "nothing") has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
124tc (1:37) Some MSS (Í2 A C Q Y 053 0135 Ë1 Ë13 Byz) read "for God."
125tn (1:38) Here kaiv (kai) has been translated as "so" to indicate the transition to a new topic.
126tn (1:38) Grk "behold."
127tn (1:38) Traditionally, "handmaid"; Grk "slave woman." Though douvlh (doulh) is normally translated "woman servant," the word does not bear the connotation of a free woman serving another. BAGD notes that "`servant' for `slave' is largely confined to Biblical transl. and early American times... in normal usage at the present time the two words are carefully distinguished" (BAGD 205 s.v. dou'lo"). The most accurate translation is "bondservant," sometimes found in the ASV for dou'lo" (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
128tn (1:38) Grk "let this be to me."
129sn (1:38) The remark according to your word is a sign of Mary's total submission to God's will, a response that makes her exemplary.
130tn (1:38) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
131sn (1:39) The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
132sn (1:39) The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
133tn (1:41) Grk "And it happened that." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here either.
134tc (1:41) A few MSS (Í* 565c et pauci) add "with joy" here, possibly to make a parallel to 1:44.
sn (1:41) When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
135tn (1:41) The antecedent of "her" is Elizabeth.
136sn (1:41) The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
137tn (1:42) Grk "and she." Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here kaiv (kai) is not translated because of differences between Greek and English style.
138tn (1:42) Grk "and she exclaimed with a great cry and said." The verb ei\pen (eipen, "said") has not been included in the translation since it is redundant in contemporary English.
139sn (1:42) The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
140tn (1:42) Grk "fruit," which is figurative here for the child she would give birth to.
141tn (1:43) Grk "From where this to me?" The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The i{na (Jina) clause which follows explains what "this" is. A literal translation would read, "From where this to me, that is, that the mother of my Lord comes to visit me?"
142tn (1:44) Grk "for behold."
143tn (1:44) Grk "when the sound of your greeting [reached] my ears."
144sn (1:44) On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God's promised word.
145sn (1:45) Again the note of being blessed makes the key point of the passage about believing God.
146tn (1:45) This o{ti (Joti) clause, technically indirect discourse after pisteuvw (pisteuw), explains the content of the faith, a belief in God's promise coming to pass.
147tn (1:45) That is, what was said to her (by the angel) at the Lord's command (BAGD 609 s.v. parav I.2).
148tn (1:45) Grk "that there would be a fulfillment of what was said to her from the Lord."
sn (1:45) This term speaks of completion of something planned (2 Chr 29:35).
149tc (1:46) A very few Latin MSS (a b l) read "Elizabeth" here, since she was just speaking, but the MS evidence overwhelmingly supports "Mary" as the speaker.
150sn (1:46) The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: "(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context" (P. T. O'Brien, Philippians [NIGTC], 188-9). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
151tn (1:46) Or "lifts up the Lord in praise."
152sn (1:46) This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the "Magnificat," comes from the Latin for the phrase My soul magnifies the Lord at the hymn's start.
153tn (1:47) Or "rejoices." The translation renders this aorist, which stands in contrast to the previous line's present tense, as ingressive, which highlights Mary's joyous reaction to the announcement. A comprehensive aorist is also possible here.
154tn (1:48) See the note on the word "servant" in v. 38.
155tn (1:48) Grk "for behold."
156sn (1:48) From now on is a favorite phrase of Luke's, showing how God's acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
157sn (1:48) Mary is seen here as an example of an object of God's grace (blessed) for all generations.
158tn (1:49) Traditionally, "the Mighty One."
159tn (1:50) Grk "and from." Here kaiv (kai) has been translated by a semicolon to improve the English style.
160sn (1:50) God's mercy refers to his "loyal love" or "steadfast love," expressed in faithful actions, as the rest of the psalm illustrates.
161tn (1:50) That is, "who revere." This refers to those who show God a reverential respect for his sovereignty.
162tn (1:51) Or "shown strength," "performed powerful deeds." The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
163tn (1:51) Grk "in the imaginations of their hearts." The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here dianoiva/ (dianoia) can be understood as a dative of sphere or reference/respect.
164tn (1:52) Or "rulers."
165tn (1:52) Or "those of humble position"
sn (1:52) The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
166sn (1:53) Good things refers not merely to material blessings, but blessings that come from knowing God.
167sn (1:53) Another fundamental contrast of Luke's is between the hungry and the rich (Luke 6:20-26).
168tn (1:54) Or "because he remembered mercy," understanding the infinitive as causal.
169tn (1:54) Or "his [God's] loyal love."
170tn (1:55) Grk "as he spoke." Since this is a reference to the covenant to Abraham, ejlavlhsen (elalhsen) can be translated in context "as he promised." God keeps his word.
171tn (1:55) Grk "fathers."
172tn (1:55) Grk "his seed" (an idiom for offspring or descendants).
173tn (1:56) Grk "And." Here (kai) has been translated as "so" to indicate the conclusion of the topic.
174tn (1:56) Grk "her"; the referent (Elizabeth) has been specified in the translation for clarity.
175sn (1:56) As is typical with Luke the timing is approximate (about three months), not specific.
176tn (1:57) Grk "the time was fulfilled."
177tn (1:57) The words "her baby" are not in the Greek text, but have been supplied for clarity.
178tn (1:58) Grk "And her." Here kaiv (kai) is not translated because of differences between Greek and English style.
179tn (1:58) Grk "had magnified his mercy with her."
180tn (1:58) The verb sunevcairon (sunecairon) is an imperfect and could be translated as an ingressive force, "they began to rejoice."
181tn (1:59) Grk "And it happened that." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) is not translated because of differences between Greek and English style.
182sn (1:59) They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
183tn (1:59) This could be understood as a conative imperfect, expressing an unrealized desire ("they were trying to name him"). It has been given more of a voluntative nuance in the translation.
184tn (1:60) Grk "And," but with clearly contrastive emphasis in context.
185tn (1:60) Grk "his mother answering, said." The combination of participle and finite verb is redundant in English and has been simplified to "replied" in the translation.
186tc (1:60) A few MSS (C* D et pauci) read "his name" here.
187tn (1:60) This future passive indicative verb has imperatival force and thus is translated "he must be named."
188sn (1:60) "No! He must be called John." By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
189tn (1:61) Grk "And they." Here kaiv (kai) is not translated because of differences between Greek and English style.
190tn (1:61) The word "but" is not in the Greek text but has been supplied in the translation for clarity.
191tn (1:61) Grk "There is no one from your relatives who is called by this name."
192tn (1:62) Here kaiv (kai) has been translated as "so" to indicate the consequential nature of the action described.
193tn (1:62) Grk "his"; the referent (the baby) has been specified in the translation for clarity.
194sn (1:62) The crowd was sure there had been a mistake, so they appealed to the child's father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
195tn (1:62) Grk "what he might wish to call him."
196tn (1:63) Grk "And he." Here kaiv (kai) is not translated because of differences between Greek and English style.
197sn (1:63) The writing tablet requested by Zechariah would have been a wax tablet.
198tn (1:63) Grk "and wrote, saying." The participle levgwn is redundant is English and has not been translated.
199sn (1:63) The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child's name would be.
200tn (1:64) Grk "And immediately." Here kaiv (kai) is not translated because of differences between Greek and English style.
201tn (1:64) Grk "his"; the referent (Zechariah) has been specified in the translation for clarity.
202sn (1:64) The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah's expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
203tn (1:64) "Released" is implied; in the Greek text both stovma (stoma) and glw'ssa (glwssa) are subjects of ajnewv/cqh (anewcqh), but this would be somewhat redundant in English.
204tn (1:65) Grk "And all." Here kaiv (kai) is not translated because of differences between Greek and English style.
sn (1:65) Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
205tn (1:66) Here kaiv (kai) is not translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
206tn (1:66) Grk "heard them"; the referent (these things, from the previous verse) has been specified in the translation for clarity.
207tn (1:66) Grk "heart." The term "heart" (kardiva, kardia) could also be translated as "mind," or "thoughts," and the entire phrase be rendered as "kept them in mind," "thought about," or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about "these things." There is a sense of joy and excitement (see the following question, "What then will this child be?") and even fear. Further, the use of kardiva in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as "hearts" to capture both the cognitive and emotive aspects of the people's response.
208tn (1:66) Or "what manner of child will this one be?"
209sn (1:66) The reference to the Lord's hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
210tn (1:67) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
211tn (1:67) Grk "and he prophesied, saying." The participle levgwn (legwn) is redundant and has not been translated.
sn (1:67) Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God's will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
212sn (1:68) The traditional name of this psalm, the "Benedictus," comes from the Latin wording of the start of the hymn ("Blessed be...").
213sn (1:68) The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
214tn (1:68) Or "has delivered"; Grk "has accomplished redemption."
sn (1:68) 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.
215tn (1:69) Grk "and," but specifying the reason for the praise in the psalm.
216sn (1:69) The phrase raised up means for God to bring someone significant onto the scene of history.
217sn (1:69) The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is "a powerful savior."
218sn (1:69) In the house of his servant David is a reference to Messiah's Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
219tn (1:70) Grk "from the ages," "from eternity."
220tn (1:71) Grk "from long ago, salvation."
221sn (1:71) The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. The Luke's narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
222tn (1:72) The words "He has done this" (referring to the raising up of the horn of salvation from David's house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
223sn (1:72) Mercy refers to God's loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
224tn (1:72) Or "our forefathers"; Grk "our fathers." This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
225sn (1:72) The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
226tn (1:73) This is linked back grammatically by apposition to "covenant" in v. 72, specifying which covenant is meant.
227tn (1:73) Or "forefather"; Grk "father."
228tn (1:73) Again for reasons of English style, the infinitival clause "to grant us" has been translated "This oath grants" and made the beginning of a new sentence in the translation.
229tc (1:74) Many important early MSS (Í B L W 0130 Ë1 Ë13 565 892 et pauci) omit "our," but some (A C D K R Q Y 053 0135 0177 33 Byz et pauci) supply it and its addition, even if not original, makes good contextual sense here.
230tn (1:74) This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
231sn (1:75) The phrases that we...might serve him...in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
232tc (1:75) Some MSS (G Q 053 Ë1 Ë13 28 1424 pm) read "all the days of our life," but this is not likely to be original.
tn (1:75) Grk "all our days."
233sn (1:76) Now Zechariah describes his son John (you, child) through v. 77.
234tn (1:76) Or "a prophet"; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article "the."
235sn (1:76) In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
236tc (1:76) A few later MSS (A C D L R Q Y 053 0130 0135 Ë1 Ë13 Byz) have "before the face of the Lord," but the shorter reading has better MS support (Ì4 Í B W 0177 et pauci) and is more likely original.
237tn (1:76) This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
sn (1:76) On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
238sn (1:77) . John's role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
239sn (1:77) Forgiveness is another major Lucan theme (Luke 4:18; 24:47; Acts 10:37).
240tn (1:78) For reasons of style, a new sentence has been started in the translation at this point. God's mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
241sn (1:78) God's loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
242sn (1:78) The Greek term translated dawn (ajnatolhv, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for "branch" or "sprout," so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
243tc (1:78) There is a difficult textual problem here. The verb "to visit" (see v. 68) could be aorist (Í2 A C D R X Y 053 0130 0135 Ë1 Ë13 Byz latt). However, assimilation to v. 68 argues against this reading, and the MS support for the future tense is better (Í* B L W Q 0177 et pauci).
tn (1:78) Grk "shall visit us."
244sn (1:79) On the phrases who sit in darkness...and...death see Isa 9:1-2; 42:7; 49:9-10.
245tn (1:79) Or "the path."
246tn (1:80) This verb is imperfect.
247tn (1:80) This verb is also imperfect.
248tn (1:80) Or "desert."
249tn (1:80) Grk "until the day of his revealing."
1tn (2:1) Grk "Now it happened that." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
2sn (2:1) This decree was a formal decree form the Roman Senate.
3tn (2:1) Or "from the emperor" ("Caesar" is a title for the Roman emperor).
4sn (2:1) Caesar Augustus refers to Octavian, who was Caesar from 27 B.C. to A.D. 14. He was known for his administrative prowess.
5tn (2:1) Grk "that all the empire should be registered for taxes." The passive infinitive ajpogravfesqai (apografesqai) has been rendered as an active in the translation to improve the English style.
sn (2:1) This census (a decree...to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in A.D. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.
6tn (2:1) Grk "the whole (inhabited) world," but this was a way to refer to the Roman empire (L&N 1.83).
7tn (2:2) Or "was a minister of Syria." This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.
8tn (2:3) Grk "And everyone." Here kaiv (kai) is not translated because of differences between Greek and English style.
9tn (2:4) Here kaiv (kai) has been translated as "so" to indicate the consequential nature of the action.
10sn (2:4) On Nazareth see Luke 1:26.
11tn (2:4) Or "town." The translation "city" is used here because of its collocation with "of David," suggesting its importance, though not its size.
12sn (2:4) 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.
13sn (2:4) 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.
14tn (2:4) Or "family," "lineage."
15tn (2:5) The words "He went" are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.
16tn (2:5) Traditionally, "Mary, his betrothed." Although often rendered in contemporary English as "Mary, who was engaged to him," this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ejmnhsteumevnh/ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some MSS write "the betrothed to him wife"; others, simply "his wife." These readings, though probably not original, may give the right sense.
17tn (2:6) Grk "And it happened that while." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) is not translated because of differences between Greek and English style.
18tn (2:6) The words "her child" are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk "the days for her to give birth were fulfilled."
19sn (2:7) The strips of cloth (traditionally, "swaddling cloths") were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.
20tn (2:7) Or "a feeding trough."
21tn (2:7) The Greek word katavluma is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BAGD 414 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, Bible Background Commentary, 194; B. Witherington, "Birth of Jesus," DJG, 69-70); if that were so the term would refer to the guest room in the relatives' house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.
sn (2:7) There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth's significance.
22tn (2:8) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
23sn (2:8) Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus' birth arose around the time of Constantine (c. A.D. 306-337), though it is mentioned in material from Hippolytus (A.D. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were out in the field, keeping guard over their flock by night it is often suggested that Jesus' birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.
24tn (2:8) Grk "in that region."
25tn (2:8) Grk "keeping the field (BAGD 13 s.v. ajgrov") and guarding their flock."
26tn (2:9) Here kaiv (kai) is not translated because of differences between Greek and English style.
27tn (2:9) Or "the angel of the Lord." See the note on the word "Lord" in 1:11.
28tn (2:9) Or "stood in front of."
29tc (2:9) Some MSS (Í2 X Y 892 lat et pauci) read "of God" here, but this does not have enough MS support to be considered original.
30tn (2:9) Grk "they feared a great fear" (a Semitic idiom which intensifies the main idea, in this case their fear).
sn (2:9) Terrified. See similar responses in Luke 1:12, 29.
31tn (2:10) Grk "behold."
32tn (2:10) Grk "I evangelize to you great joy."
33sn (2:11) The Greek word for today (shvmeron, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus' ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
34tn (2:11) Or "town." See the note on "city" in v. 4.
35tn (2:11) This is another indication of a royal, messianic connection.
36tn (2:11) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (2:11) The term cristov" (cristos) was originally an adjective ("anointed"), developing in LXX into a substantive ("an anointed one"), then developing still further into a technical generic term ("the anointed one"). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus' last name.
37tn (2:12) Grk "And this." Here kaiv (kai) is not translated because of differences between Greek and English style.
38sn (2:12) The sign functions for the shepherds like Elizabeth's conception served for Mary in 1:36.
39tn (2:12) Or "a feeding trough," see Luke 2:7.
40tn (2:13) Grk "And suddenly." Here kaiv (kai) is not translated because of differences between Greek and English style.
41tc (2:13) Two important MSS (B* D*) read "a host of heaven" here.
42sn (2:14) Glory here refers to giving honor to God.
43tn (2:14) This is a generic use of a[nqrwpo" (anqrwpo") referring to both males and females.
44sn (2:14) The idea of people with whom he is pleased alludes to those who are marked out by God as objects of his gracious favor. It is not a reference to every single person, so the phrase should not be translated "good will toward people."
45tn (2:15) Grk "And it happened that when." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) is not translated because of differences between Greek and English style.
46sn (2:15) Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
47tn (2:16) Or "a feeding trough."
48tn (2:17) Grk "And when." Here kaiv (kai) is not translated because of differences between Greek and English style.
49tn (2:17) The word "him" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
50tn (2:17) Grk "the word which had been spoken to them."
51tn (2:18) Grk "marveled." It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.
52tn (2:19) The term sumbavllousa (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words "what they might mean" have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.
53tn (2:20) Here kaiv (kai) has been translated as "so" to indicate the conclusion of the topic.
54sn (2:20) The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
55tn (2:20) Grk "just as [it] had been spoken to them." This has been simplified in the English translation by making the prepositional phrase ("to them") the subject of the passive verb.
sn (2:20) The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.
56tn (2:21) Grk "And when eight days were completed." Here kaiv (kai) is not translated because of differences between Greek and English style.
57tc (2:21) Several MSS (D G 053 Ë13 28 33 pm) read "the child," but this reading does not have sufficient external support to be considered original.
58sn (2:21) Jesus' parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God's direction.
59tn (2:22) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
60tc (2:22) The translation follows most MSS, including early and important ones (Í A B L Byz). Some copyists, aware that the purification law applied to women only, produced MSS (76 itpt vg [though the Latin word eius could be either masculine or feminine]) that read "her purification." But the extant evidence for an unambiguous "her" is shut up to one late minuscule (codex 76) and a couple of patristic citations of dubious worth (Pseudo-Athanasius whose date is unknown, and the Catenae in euangelia Lucae et Joannis, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D et pauci) read "his purification." The KJV has "her purification," following Beza's Greek text (essentially a revision of Erasmus'). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form aujth'" (auths) because, recognizing that the eius found in several Latin MSS could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular aujtou' (autou) was a clear scribal blunder. There can be no doubt that "their purification" is the authentic reading.
sn (2:22) Exegetically the plural pronoun "their" creates a problem. It was Mary's purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke's point is that the parents followed the law. They were pious.
61tn (2:22) Grk "they"; the referents (Joseph and Mary) have been specified in the translation for clarity.
62tn (2:22) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
63tn (2:23) Grk "every male that opens the womb" (an idiom for the firstborn male).
64sn (2:23) An allusion to Exod 13:2, 12, 15.
65sn (2:24) The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus' family--they apparently could not afford the expense of a lamb.
66sn (2:24) A quotation from Lev 12:8; 5:11 (LXX).
67tn (2:25) Grk "And behold." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic. The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
68tn (2:25) Grk "This man was righteous." The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
69tc (2:25) Some MSS read, "pious."
70tn (2:25) Or "deliverance," "consolation."
sn (2:25) The restoration of Israel refers to Simeon's hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).
71sn (2:25) Once again, by mentioning the Holy Spirit Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1-2 as they share the will of the Lord.
72tn (2:26) Grk "And it." Here kaiv (kai) is not translated because of differences between Greek and English style.
73tn (2:26) The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by kecrhmatismevnon (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
74tn (2:26) Grk "would not see death" (an idiom for dying).
75tn (2:26) On the grammar of this temporal clause, see BDF §§383.3; 395.
76tn (2:26) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (2:26) The revelation to Simeon that he would not die before he had seen the Lord's Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.
77tn (2:27) Here kaiv (kai) has been translated as "so" to indicate the consequential nature of the action.
78tn (2:27) Grk "So in the Spirit" or "So by the Spirit," but since it refers to the Spirit's direction the expanded translation "directed by the Spirit" is used here.
79tn (2:27) Grk "he"; the referent (Simeon) has been specified in the translation for clarity.
80tn (2:27) Grk "the temple."
sn (2:27) The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
81tn (2:27) Grk "to do for him according to the custom of the law." See Luke 2:22-24.
82tn (2:28) Grk "he"; the referent (Simeon) has been specified in the translation for clarity.
83tn (2:28) Grk "and said." The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
84sn (2:29) The phrase according to your word again emphasizes that God will perform his promise.
85tn (2:29) The Greek word translated here by "Sovereign Lord" is despovth" (despoth").
86sn (2:29) This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, "now dismiss," a fairly literal translation of the Greek verb ajpoluvei" (apolueis, "now release") in this verse.
87tn (2:29) Here the Greek word dou'lo" (doulos, "slave") is translated "servant" since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord's tasks.
sn (2:29) Undoubtedly the background for the concept of being the Lord's slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Joshua 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kings 10:10); all these men were "servants (or slaves) of the Lord."
88tn (2:29) Grk "now release your servant."
89sn (2:30) To see Jesus, the Messiah, is to see God's salvation.
90sn (2:31) Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lucan emphasis (Luke 24:47; Acts 10:34-43).
91tn (2:32) The syntax of this verse is disputed. Most read "light" and "glory" in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see "light" (1:78-79) as a summary, while "revelation" and "glory" are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
92sn (2:32) In other words, Jesus is a special cause for praise and honor ("glory") for the nation.
93tn (2:33) Here kaiv (kai) has been translated as "so" to indicate the consequential nature of the action.
94tn (2:33) Grk "his"; the referent (the child) has been specified in the translation for clarity.
95tc (2:33) Most MSS (A Q Y 053 Ë13 Byz it) read "Joseph"; in favor of the reading "his father" (Í B D L W 1 700 1241 et pauci) is both the fact that Mary is not named at this point and that "Joseph" is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ.
96tn (2:33) The term refers to the amazement at what was happening as in other places in Luke 1-2 (1:63; 2:18). The participle is plural, while the verb is singular, probably to show a unity in the parents' response (BDF §135.1.d: Luke 8:19).
97tn (2:34) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
98tn (2:34) Grk "behold."
99tn (2:34) Grk "this one"; the referent (the child) is supplied in the translation for clarity.
100sn (2:34) The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus' coming will be accompanied with some difficulties.
101tn (2:34) Grk "and for a sign of contradiction."
102tn (2:35) Or "reasonings" (in a hostile sense). See G. Schrenk, TDNT 2:97.
103sn (2:35) The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
104sn (2:35) A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus' ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
105sn (2:35) This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon's utterance as above to make this clear.
106tn (2:36) Her age is emphasized by the Greek phrase here, "she was very old in her many days."
107tn (2:37) Grk "living with her husband for seven years from her virginity and she was a widow for eighty four years." The chronology of the eighty-four years is unclear, since the final phrase could mean "she was widowed until the age of eighty-four" (so BAGD 334 s.v. e{w" II. 1.a). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).
108sn (2:37) The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
109tn (2:38) Grk "at that very hour."
110tn (2:38) Grk "And coming up." Here kaiv (kai) is not translated because of differences between Greek and English style. The participle ejpista'sa (epistasa) is translated as a finite verb due to requirements of contemporary English style.
111tn (2:38) The imperfect ejlavlei (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1--2 to Jesus has involved all types of people.
112tn (2:38) Grk "him"; the referent (the child) has been specified in the translation for clarity.
113tc (2:38) A few MSS (1216 et pauci) read, "redemption of Israel," but this does not have enough MS support to be original.
114tn (2:39) Here kaiv (kai) has been translated as "so" to indicate the conclusion of the topic.
115tn (2:39) Grk "when they"; the referents (Joseph and Mary) have been specified in the translation for clarity.
116tn (2:39) Or "completed."
117sn (2:39) On the phrase the law of the Lord see Luke 2:22-23.
118tn (2:39) Or "city."
119tc (2:40) Several MSS (A Q Y 053 Ë1 Ë13 Byz) add "in spirit" here, but this looks like assimilation to Luke 1:80 and 2:40.
120sn (2:40) With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
121tn (2:40) Or "grace."
122sn (2:40) On the phrase the favor of God see Luke 1:66.
123tn (2:41) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
124tn (2:41) Grk "his"; the referent (Jesus) has been specified in the translation for clarity.
125tn (2:41) On the distributive use of the term katav (kata), see BDF §305.
126sn (2:41) The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).
127tn (2:42) Grk "And when." Here kaiv (kai) is not translated because of differences between Greek and English style.
128sn (2:42) According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).
129tc (2:42) Some MSS (A Cvid N Q Y 0130 Ë1 Ë13 Byz lat) add "to Jerusalem," but the MS support is not strong and this looks like a repetition of the phrase from v. 41.
130tn (2:43) Here kaiv (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.
131tn (2:43) Grk "when the days ended."
132tn (2:43) The word "home" is not in the Greek text, but has been supplied for clarity.
133tn (2:43) Grk "And his." Here kaiv (kai) is not translated because of differences between Greek and English style.
134tc (2:43) Some MSS (A C Y 0130 Ë13 Byz it) read "Both Joseph and his mother," but Í B D L W Q Ë1 33 700 1241 et pauci read "His parents," as in the translation.
135sn (2:44) An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
136tn (2:44) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
137tn (2:44) Or "and friends." See L&N 28.30 and 34.17.
138tn (2:45) Grk "And when." Here kaiv (kai) is not translated because of differences between Greek and English style.
139sn (2:45) The return to Jerusalem would have taken a second day, since they were already one day's journey away.
140tn (2:46) Grk "And it happened that after." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) is not translated because of differences between Greek and English style.
141sn (2:46) Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
142tn (2:46) Grk "the temple."
143tn (2:46) This is the only place in Luke's Gospel where the term didavskalo" (didaskalo", "teacher") is applied to Jews.
144tn (2:47) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
145sn (2:47) There was wonder (all who heard...were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a pre-teen hints that Jesus was someone special.
146tn (2:48) Grk "And when." Here kaiv (kai) is not translated because of differences between Greek and English style.
147tn (2:48) Grk "when they"; the referent (his parents) has been supplied in the translation for clarity.
148tn (2:48) Grk "And his." Here kaiv (kai) is not translated because of differences between Greek and English style.
149tn (2:48) The Greek word here is tevknon (teknon) rather than uiJov" (Juios, "son").
150tn (2:48) Or "Child, why did you do this to us?"
151tn (2:48) Or "your father and I have been terribly worried looking for you."
152tn (2:49) Here kaiv (kai) has been translated as "but" to indicate the contrast.
153tn (2:49) Grk "he said to them."
154tn (2:49) Grk "Why is it that you were looking for me?"
155tn (2:49) Or "I must be about my Father's business" (so KJV, NKJV); Grk "in the [things] of my Father," with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction of God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father's house. Jesus is saying that his parents should have known where he was.
156tn (2:50) Grk "And they." Here kaiv (kai) has been translated as "yet" to indicate the contrast.
157tn (2:50) Grk "they"; the referent (his parents) has been specified in the translation for clarity.
158sn (2:50) This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).
159tn (2:50) Or "the matter."
160tn (2:50) Grk "which he spoke."
161tn (2:51) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
162tn (2:51) Or "was submitting."
163tn (2:51) Here kaiv (kai) has been translated as "but" to indicate the contrast.
164tn (2:51) Or "all these words."
165sn (2:51) On the phrase his mother kept all these things in her heart compare Luke 2:19.
166tn (2:52) Or "kept increasing." The imperfect tense suggests something of a progressive force to the verb.
1tn (3:1) Or "Emperor Tiberius" ("Caesar" is a title for the Roman emperor).
sn (3:1) Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from A.D. 14-37.
2sn (3:1) The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-77) and Ant. 18.3.1 (18.55-59).
3sn (3:1) Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 B.C.-A.D. 39, sharing the rule of his father's realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in A.D. 6 and died in A.D. 18; the other brother, Herod Philip (mentioned next) died in A.D. 34.
4sn (3:1) A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
5sn (3:1) Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 B.C.-A.D. 34.
6sn (3:1) Nothing else is known about Lysanias tetrarch of Abilene.
7sn (3:2) Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from A.D. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until A.D. 36.
8tn (3:2) The term translated "word" here is not lovgo" (logos) but rJh'ma (rJhma) , and thus could refer to the call of the Lord to John to begin ministry.
9tn (3:2) Or "desert."
10tn (3:3) Grk "And he." Here kaiv (kai) is not translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
11tn (3:3) "River" is not in the Greek text but is supplied for clarity.
12sn (3:3) A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord's salvation. To participate in this baptism was a recognition of the need for God's forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).
13tn (3:4) Or "desert." The syntactic position of the phrase "in the wilderness" is unclear in both Luke and the LXX. The MT favors taking it with "Prepare a way," while the LXX takes it with "a voice crying out." If the former, the meaning would be that such preparation should be done "in the wilderness." If the latter, the meaning would be that the place from where John's ministry went forth was "in the wilderness." There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take "in the wilderness" with "The voice of one crying" (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).
14tn (3:4) This call to "make paths straight" in this context is probably an allusion to preparation through repentance as the verb poievw (poiew) reappears in vv. 8, 10, 11, 12, 14.
15sn (3:5) The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his coming are removed. It is like creation's rolling out the red carpet.
16tn (3:6) Grk "all flesh."
17sn (3:6) A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God's salvation (see also Luke 24:47).
18tn (3:7) Grk "he"; the referent (John) has been specified in the translation for clarity.
19sn (3:7) The crowds. It is interesting to trace references to "the crowd" in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.
20tn (3:7) Or "snakes."
21sn (3:7) The rebuke "Who warned you to flee...?" compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.
22tn (3:8) The verb here is poievw (poiew; see v. 4).
23tn (3:8) Grk "fruits." The plural Greek term karpouv" has been translated with the collective singular "fruit" (so NIV; cf. Matt 3:8 where the singular karpov" is found). Some other translations render the plural karpouv" as "fruits" (e.g., NRSV, NASBr, NAB, NKJV).
24tn (3:8) In other words, "do not even begin to think this."
25sn (3:8) We have Abraham as our father. John's warning to the crowds really assumes two things: (1) A number of John's listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up "children for Abraham from these stones" if he wants to. Their disobedience will not threaten the realization of God's sovereign purposes.
26sn (3:8) The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.
27sn (3:9) Even now the ax is laid at the root of the trees. The imagery of an "ax already laid at the root of the trees" is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of "fire" serves to further heighten the intensity of the judgment referred to. It is John's way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John's language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an "ax" is used to indicate God's judgment (Psa 74:5-6; Jer 46:22).
28tn (3:9) Grk "is"; the present tense (ejkkovptetai, ekkoptetai) has futuristic force here.
29tn (3:10) Here kaiv (kai) has been translated as "so" to indicate the consequential nature of the people's response.
30tn (3:10) Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.
31tc (3:10) A few MSS (D and some later Sahidic witnesses) add, "that we may be saved"; others (a few Itala MSS and some later versions), "that we may live." Neither of these additions is part of the original text of Luke.
32tn (3:11) Grk "he"; the referent (John) has been specified in the translation for clarity.
33tn (3:11) Grk "Answering, he said to them." This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to "answered them."
34tn (3:11) Or "shirt" (a long garment worn under the cloak next to the skin). The name for this garment (citwvn, citwn) presents some difficulty in translation. Most modern readers would not understand what a `tunic' was any more than they would be familiar with a `chiton.' On the other hand, attempts to find a modern equivalent are also a problem: "shirt" conveys the idea of a much shorter garment that covers only the upper body, and "undergarment" (given the styles of modern underwear) is more misleading still. "Tunic" was therefore employed, but with a note to explain its nature.
35sn (3:12) The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John's call.
36tn (3:13) In the Greek text mhdeVn plevon (mhden pleon, "no more") is in an emphatic position.
sn (3:13) By telling the tax collectors to collect no more than...required John was calling for honesty and integrity in a business that was known for greed and dishonesty.
37tn (3:13) Or "than you are ordered to."
38tn (3:14) Grk "And soldiers."
39tn (3:14) Grk "And what should we ourselves do?"
40tn (3:14) Or "Rob no one." The term diaseivshte (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.
41tn (3:14) The term translated "accusation" (sukofanthvshte, 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.
42tn (3:15) Or "with expectation." The participle prosdokw'nto" (prosdokwnto") is taken temporally.
sn (3:15) The people were filled with anticipation because they were hoping God would send someone to deliver them.
43tn (3:15) Grk "pondered in their hearts."
44tn (3:15) Grk "in their hearts concerning John, (whether) perhaps he might be the Christ." The translation simplifies the style here.
45tn (3:15) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (3:15) See the note on Christ in 2:11.
46tc (3:16) One major Western MS (D) adds, "Knowing the thoughts of their hearts, John."
47tn (3:16) Grk "answered them all, saying." The participle levgwn (legwn) is redundant and has not been translated.
48tc (3:16) A few MSS (C D 892 1424 it et pauci) add, "for repentance." This reading does not have enough early MS evidence to be considered original, and probably represents a copyist's attempt to harmonize Luke's version with Matt 3:11.
49tn (3:16) Grk "of whom I am not worthy."
sn (3:16) 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!
50tn (3:16) 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.
51sn (3:16) The meaning of the baptism with the Holy Spirit and fire is discussed. Some see a reference to Spirit baptism and to fire as two distinct works. Against this is the close binding of the two elements by one preposition in the Greek text. The OT background seems to be Isa 4:4-5 and the remark looks to a cleansing and purging the Spirit will perform. The initial fulfillment of this comes in Acts 2, and this work is presented as something that the promised Christ will perform.
52sn (3:17) 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.
53tn (3:17) Or "granary," "barn" (referring to a building used to store a farm's produce rather than a building for housing livestock).
54sn (3:17) The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
55tn (3:18) On construction meVn ou\n kaiv (men oun kai), see BDF §451.1.
56tn (3:18) Grk "he"; the referent (John) has been specified in the translation for clarity.
57sn (3:19) Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
58sn (3:19) See the note on tetrarch in 3:1.
59tc (3:19) A few MSS read "the wife of Philip" (specifying whose wife Herodias was).
sn (3:19) This marriage to his brother's wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.
60tn (3:19) Or "immoralities."
61tn (3:21) Grk "Now it happened that when." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
62tn (3:21) Grk "and while Jesus was being baptized and praying." These participles are translated as finite verbs due to the requirements of English style.
63tn (3:21) Or "the sky"; the Greek word oujranov" (ouranos) may be translated "sky" or "heaven," depending on the context. In this context, although the word is singular, the English plural "heavens" connotes the Greek better than the singular "heaven" would, for the singular does not normally refer to the sky.
64tn (3:22) This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
65tn (3:22) Grk "my beloved Son," or "my Son, the beloved [one]." The force of ajgaphtov" (agaphtos) is often "pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished" (L&N 58.53; cf. also BAGD 6 s.v. 1).
66tc (3:22) One MS and several church fathers cite Ps 2:7 outright with, "You are my Son, today I have fathered you."
tn (3:22) Or "with you I am well pleased."
sn (3:22) The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of "[in you I take] great delight"), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
67tn (3:23) Here kaiv (kai) has been translated as "so" to indicate the summary nature of the statement.
68tn (3:23) The words "his ministry" are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
69tn (3:23) Grk "of age, being." Due to the length and complexity of the Greek sentence, the participle w[n (wn) has been translated as a finite verb with the pronoun "he" supplied as subject, and a new sentence begun in the translation at this point.
70sn (3:23) The parenthetical remark as was supposed makes it clear that Joseph was not the actual physical father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus' legal father, much like stepchildren can have when they are adopted by a second parent.
71tc (3:23) Several of the names in the list have alternate spellings in the MS tradition, but most of these are limited to a few MSS. Only real differences are considered in the notes through v. 38.
tn (3:23) The construction of the genealogy is consistent throughout as a genitive article (tou', tou) marks sonship. Unlike Matthew's genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew's does. Jesus has come for all races of humanity. Both genealogies go through David.
72sn (3:27) On Zerubbabel see Ezra 2:2.
73sn (3:27) Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
74sn (3:27) Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah's line (Jer 22:30) may be reflected here.
75sn (3:31) The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David's third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew's line is a "royal and physical" line, while Luke has a "royal and legal" line.
76sn (3:31) The mention of David begins a series of agreements with Matthew's line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.
77tc (3:32) Or in some MSS (Ì4 Í* B) "Sala" (sometimes spelled "Shelah"); the reading in the translation ("Salmon") is found in Í2 A D L Q Y 0102 Ë1 Ë13 Byz lat.
78sn (3:33) The next few names are disputed in terms of the reading of the original text. The order "Aram, Admin, Arni, Hezron" is slightly preferred. Another possibility is "Admin, Arni, Hezron" (NRSV). Still a third option is "Aram [i.e., Ram], Herzon," (NIV); the NIV reading "Ram" is an alternative way to spell Aram.
79sn (3:34) The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.
80tc (3:36) It is quite possible the name Cainan should be omitted, since two key MSS, Ì75 and D, omit it. This name is not found in the editions of the Hebrew OT, though it is in the LXX at Gen 11:12 and 10:24. The reappearance of the name in v. 37, where it does parallel Gen 5:9 and 1 Chr 1:1 means that the text could simply have an erroneous scribal insertion here as a copying error.
81sn (3:37) Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).
82sn (3:37) The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).
83sn (3:38) The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God's image, so this phrase could be read as appositional ("Adam, that is, the son of God"). See Acts 17:28-29.
1tn (4:1) Here dev (de) has been translated as "then" to indicate continuity with the previous topic.
2tn (4:1) "River" is not in the Greek text but is supplied for clarity.
3sn (4:1) The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
4tc (4:1) A few MSS (A Q X Y 0102 Ë1 Ë13 Byz) read, "into the wilderness"; the reading in the translation is found in Ì4vid Ì7 Í B D L W 892 1241 et pauci.
5tn (4:1) Or "desert."
6tn (4:2) Grk "in the desert, for forty days being tempted." The participle peirazovmeno" (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.
7tc (4:2) A few MSS (D e et pauci) read "Satan," but this is not enough MS support for the reading to be original.
8tn (4:2) Grk "And he." Here kaiv (kai) is not translated because of differences between Greek and English style.
9sn (4:2) 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.
10tn (4:2) The Greek word here is suntelesqeivswn (suntelesqeiswn) from the verb suntelevw (suntelew).
sn (4:2) 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.
11tn (4:3) This is a first class condition: "If (and let's assume that you are) the Son of God..."
12tn (4:3) Grk "say to this stone that it should become bread."
13tn (4:4) Or "a person." The Greek word oJ a[nqrwpo" (Jo anqrwpo") is used generically for humanity. The translation "man" is used because the emphasis in Jesus' response seems to be on his dependence on God as a man.
14sn (4:4) A quotation from Deut 8:3.
15tc (4:4) Most MSS (A D Q Y 0102 Ë1 Ë13 Byz latt) complete the citation with "but by every word from God." It is hard to explain the omission of the phrase if it had been original.
sn (4:4) Jesus quotes Deut 8:3 in making his reply. He will live by doing God's will, and will take no shortcuts.
16tn (4:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
sn (4:5) The order of Luke's temptations differs from Matthew's at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke's later account. The temporal markers in Matthew's account are also slightly more specific.
17tn (4:5) Grk "he."
18tc (4:5) A few MSS (Í2 D W Ë1 700 et pauci) refer to being taken up "to a high mountain" here in parallel with Matt 4:8, but scribal harmonization to that text is the reason it should be omitted from Luke.
19tn (4:5) "A high place" is not in the Greek text but has been supplied for clarity.
20tn (4:6) Grk "And the devil."
21sn (4:6) In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, "Look what you can have!"
22tn (4:6) Or "authority." BAGD 278 s.v. ejxousiva 4.b suggests, concerning this passage, that the term means "the domain in which the power is exercised." Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
23tn (4:6) 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.
24tn (4:6) For the translation of paradevdotai (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.
25tn (4:7) This is a third class condition: "If you worship me (and I am not saying whether you will or will not)..."
26tn (4:7) Or "will prostrate yourself in worship before..." The verb proskunevw (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
27tn (4:7) One could translate this phrase "it will all be yours." The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
28tn (4:8) Grk "And Jesus." Here kaiv (kai) is not translated because of differences between Greek and English style.
29tc (4:8) Many MSS (A Q Y 0102 Ë13 Byz it) add, "Get away from me, Satan!" This parallels Matt 4:10, but for this reason the words are suspect as a later addition to make the two accounts agree more precisely. The same situation appeared in v. 5.
30tn (4:8) Or "You will prostrate yourself in worship before..." The verb proskunevw (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
31tc (4:8) Most later MSS (A Q 0102 Byz) alter the word order, thus removing the emphasis.
sn (4:8) In the form of the quotation in the Greek text found in the best MSS, it is the unique sovereignty of the Lord that has the emphatic position.
32sn (4:8) A quotation from Deut 6:13. The word "only" is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
33tn (4:9) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
34tn (4:9) Grk "he"; the referent (the devil) has been specified in the translation for clarity.
35tn (4:9) Grk "and stood him."
36sn (4:9) The reference to the highest point of the temple probably refers to the one point on the temple's southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple's high gate.
37tn (4:9) This is another first class condition, as in v. 3.
38sn (4:10) A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
39sn (4:11) A quotation from Ps 91:12.
40tn (4:12) Grk "And Jesus." Here kaiv (kai) is not translated because of differences between Greek and English style.
41tn (4:12) Grk "Jesus, answering, said to him." This is redundant in English and has been simplified to "Jesus answered him."
42sn (4:12) A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God's faithfulness should not be put to the test, but is rather a given.
43tn (4:13) Here kaiv (kai) has been translated as "so" to indicate a summary.
44tn (4:13) Grk "he"; the referent (the devil) has been specified in the translation for clarity.
45tn (4:13) Grk "until a favorable time."
sn (4:13) Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).
46tn (4:14) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
47sn (4:14) Once again Jesus is directed by the Spirit. Luke makes a point about Jesus' association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).
48tn (4:14) Grk "went out."
49tn (4:14) Grk "all the surrounding region."
50tn (4:15) Grk "And he." Here kaiv (kai) is not translated because of differences between Greek and English style.
51tn (4:15) The imperfect verb is translated ingressively.
52sn (4:15) The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee.
sn (4:15) Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the post-exilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
53tn (4:15) Grk "being glorified." The participle doxazovmeno" (doxazomeno") is translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb doxavzw (doxazw) of Jesus.
54tn (4:16) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
55tn (4:16) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
56sn (4:16) Nazareth was Jesus' home town (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
57sn (4:16) See the note on synagogues in 4:15.
58tn (4:16) Grk "according to his custom."
59tn (4:16) Grk "And he." Here kaiv (kai) is not translated because of differences between Greek and English style.
60sn (4:16) In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
61tn (4:17) Grk "And unrolling the scroll he found." Here kaiv (kai) is not translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
62tn (4:17) Grk "opening," but a scroll of this period would have to be unrolled. The participle ajnaptuvxa" (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.
63sn (4:18) The phrase he has anointed me is an allusion back to Jesus' baptism in Luke 3:21-22.
64tn (4:18) Grk "to evangelize," "to preach the gospel."
65sn (4:18) The poor is a key term in Luke. It refers to the pious poor and indicates Jesus' desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:23 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
66sn (4:18) The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
67sn (4:18) Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
68sn (4:18) The essence of Jesus' messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It also makes the proclamation messianic, not merely prophetic. Jesus not only proclaims the message; he brings the deliverance. The word translated set free is the same Greek word (a[fesi", afesi") translated release in the previous clause.
69sn (4:18) Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
70sn (4:19) The year of the Lord's favor (Grk "the acceptable year of the Lord") is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
71sn (4:19) A quotation from Isa 61:1-2a. One phrase from Isa 61:1 is omitted (though a few MSS include it). It contains a reference to the healing of the broken hearted. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
72tn (4:20) Grk "And closing." Here kaiv (kai) has been translated as "then" to indicate the transition to a new topic.
73tn (4:20) Grk "closing," but a scroll of this period would have to be rolled up. The participle ptuvxa" (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
74tn (4:20) Or "gazing at," "staring at."
75tn (4:21) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
76sn (4:21) See the note on today in 2:11.
77tn (4:21) Grk "in your hearing."
78tn (4:22) Grk "And all." Here kaiv (kai) is not translated because of differences between Greek and English style.
79tn (4:22) Grk "And they." Here kaiv (kai) is not translated because of differences between Greek and English style.
80sn (4:22) 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.
81tn (4:23) Grk "And he"; the referent (Jesus) has been specified in the translation for clarity. Here kaiv (kai) is not translated because of differences between Greek and English style.
82sn (4:23) The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a "Prove it to us!" mentality that Jesus says the people have.
83sn (4:23) The remark "What we have heard that you did at Capernaum" makes many suspect that Luke has moved this event forward in sequence to typify what Jesus' ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.
84tn (4:24) Grk "said," but since this is a continuation of previous remarks, "added" is used here.
85tn (4:24) Grk "Truly (ajmhvn, amhn), I say to you."
86sn (4:24) Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (dektov", dektos). Jesus has declared the "acceptable" year of the Lord in v. 1, but he is not "accepted" by the people of his own hometown.
87sn (4:25) Elijah's days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel's history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.
88tn (4:25) Or "the heaven"; the Greek word oujranov" (ouranos) may be translated "sky" or "heaven," depending on the context.
89tn (4:25) Grk "as."
90tn (4:26) Here kaiv (kai) has been translated as "yet" to indicate the contrast.
91sn (4:26) Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus' point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.
92sn (4:27) On Elisha see 2 Kgs 5:1-14.
93tn (4:27) Here kaiv (kai) has been translated as "yet" to indicate the contrast.
94sn (4:27) The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God's work, but it will still go on without them.
95tn (4:28) The words "the people" are not in the Greek text but have been supplied.
96tn (4:29) Grk "cast."
97tn (4:29) Or "city."
98tn (4:29) The Greek conjunction w{ste (Jwste) here indicates their purpose.
99sn (4:29) The attempt to throw him down the cliff looks like "lynch law," but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.
100tn (4:30) Grk "their midst."
101tn (4:30) The verb poreuvomai (poreuomai) in Luke often suggests divine direction, "to go in a led direction" (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.
102tn (4:31) Here kaiv (kai) has been translated as "so" to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
103sn (4:31) Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus' Galilean ministry.
104tn (4:31) Or "city."
105tn (4:31) Grk "them"; the referent (the people) has been specified in the translation for clarity.
106tn (4:32) Grk "And they." Here kaiv (kai) is not translated because of differences between Greek and English style.
107sn (4:32) They were amazed. The astonishment shown here is like that in Luke 2:48.
108tn (4:32) Grk "because his word was."
109sn (4:32) Jesus' teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one's point. Apparently Jesus addressed the issues in terms of his own understanding.
110tn (4:33) Here kaiv (kai) has been translated as "now" to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
111sn (4:33) See the note on synagogues in 4:15.
112tn (4:33) Grk "having an unclean, demonic spirit," that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an "unclean spirit."
113tn (4:34) Grk "What to us and to you?" This is an idiom meaning, "We have nothing to do with one another," or "Why bother us!" The phrase tiv hJmi'n kaiV soiv (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BAGD 217 s.v. ejgwv). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say "What to me and to you?" meaning, "What have I done to you that you should do this to me?" (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, "What to me and to you?" meaning, "That is your business, how am I involved?" (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BAGD suggests the following as glosses for this expression: What have I to do with you? What have we in common? Never mind! Leave me alone! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: "Leave me alone...." For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
114sn (4:34) The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God's Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
115tn (4:35) Here kaiv (kai) has been translated as "but" to indicate the contrast involved in Jesus' reply.
116tn (4:35) Grk "rebuked him, saying." The participle levgwn (legwn) is redundant in English and has not been translated.
117sn (4:35) The command Come out of him! is an example of Jesus' authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else's name.
118tn (4:35) Grk "him"; the referent (the man) has been specified in the translation for clarity.
119sn (4:35) The departure of the evil spirit from the man without hurting him shows Jesus' total deliverance and protection of this individual.
120tn (4:36) Grk "And they." Here kaiv (kai) is not translated because of differences between Greek and English style.
121tc (4:36) A few MSS (D plus a few Itala MSS) add "greatly" before "amazed."
122tn (4:36) This imperfect verb has been translated as an ingressive imperfect.
123tn (4:36) Grk "What is this word?" The Greek term lovgo" (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?!"
124sn (4:36) 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.
125tn (4:37) Here kaiv (kai) has been translated as "so" to indicate resultative nature of the action.
126tn (4:37) That is, "information concerning a person or an event--`report, news, word, information' (L&N 33.211).
127sn (4:37) Given Luke 4:31, the phrase the region is a reference to Galilee.
128tn (4:38) Grk "Arising from the synagogue, he entered." The participle ajnastav" (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
129tc (4:38) Under the influence of the plural verb hjrwvthsan (hjrwthsan, "they asked") later in the verse, some MSS (D it) add "and Andrew" here to harmonize this verse to Mark 1:29.
130tc (4:38) The plural here caused some MSS earlier in the verse to refer to the house of Peter and Andrew.
131tn (4:38) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
132tn (4:38) 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.
133tn (4:39) Here kaiv (kai) has been translated as "so" to indicate the resultative nature of Jesus' actions.
134tn (4:39) Or "rebuked," but `rebuke' implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).
sn (4:39) The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus' power over sickness and should not be construed as an exorcism.
135tn (4:39) Grk "and immediately." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, dev (de) is not translated here. Instead a new sentence is started in the translation.
sn (4:39) The note that this happened immediately shows the speed and totality of the recovery.
136tn (4:39) The imperfect verb has been translated ingressively.
137tn (4:40) Grk "everyone, as many as had those being sick with various diseases, brought them to him." The use of ei\con (eicon, "had") suggests that the subject of the accusative participle ajsqenou~nta" (asqenountas, "those being sick") is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
138tn (4:40) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
139tn (4:40) Or "laid." The participle ejpiteqeiv" (epiteqei") is translated as a finite verb due to requirements of contemporary English style.
140sn (4:41) Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
141tn (4:41) Grk "crying out and saying." The participle levgonta (legonta) is redundant in English and has not been translated here.
142tc (4:41) Some MSS (A Q Q Y 0102 Ë1 Ë13 Byz) read "the Christ, the Son of God."
143tn (4:41) Or "commanded," but `rebuke' implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
144sn (4:41) Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
145tn (4:41) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (4:41) Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
146tn (4:42) Grk "When it became day."
147tn (4:42) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
148tn (4:42) Here kaiv (kai) has been translated as "yet" to indicate that the crowds still sought Jesus in spite of his withdrawal.
149tn (4:43) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
150tn (4:43) Here dei' (dei, "it is necessary") indicates divine commission (cf. Luke 2:49).
151sn (4:43) The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus' preaching.
152tn (4:43) Or "cities."
153sn (4:43) Jesus was sent by God for this purpose. This is the language of divine commission.
154tn (4:44) Here kaiv (kai) has been translated as "so" to indicate the summarization.
155tc (4:44) Many MSS have "of Galilee"; others, "of the Jews." "Judea" is probably the original reading since it is the harder reading. "Galilee" is an assimilation to Mark 1:39 and Matt 4:23.
1tn (5:1) Grk "Now it happened that." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
2sn (5:1) The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
3sn (5:1) The image of the crowd pressing around him suggests the people leaning forward to catch Jesus' every word.
4tn (5:2) Grk "And he." Here kaiv (kai) is not translated because of differences between Greek and English style.
5tn (5:3) Grk "Getting into"; the participle ejmbav" (embas) is translated as a finite verb due to requirements of contemporary English style.
6tn (5:3) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
7tn (5:3) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
8tn (5:3) Grk "sitting down"; the participle kaqivsa" (kaqisa") is translated as a finite verb due to requirements of contemporary English style.
9tn (5:4) Or "let down." The verb here is plural, so this is a command to all in the boat, not just Peter.
10tn (5:5) Grk "And Simon." Here kaiv (kai) is not translated because of differences between Greek and English style.
11tn (5:5) Grk "answering, Simon said." This is redundant in contemporary English and has been simplified in the translation to "Simon answered."
12tn (5:5) This is a term of respect for a person of high status (see L&N 87.50).
13tn (5:5) The expression "at your word," which shows Peter's obedience, stands first in the Greek clause for emphasis.
14tn (5:5) Or "let down."
15tn (5:6) Grk "And when." Here kaiv (kai) is not translated because of differences between Greek and English style.
16tn (5:6) In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
17tn (5:7) Here kaiv (kai) has been translated as "so" to indicate consequential nature of the action.
18tn (5:7) That is, "they signaled by making gestures" (L&N 33.485).
19tn (5:7) This infinitive conveys the idea that the boats were at the point of sinking.
20sn (5:8) Lord is a term of high respect in this context. God's presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
21sn (5:8) Peter was intimidated that someone who was obviously working with divine backing was in his presence ("Go away from me"). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
22sn (5:9) An explanatory conjunction (For) makes it clear that Peter's exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
23tn (5:9) Grk "he"; the referent (Peter) has been specified in the translation for clarity.
24sn (5:9) In the Greek text, this term is in an emphatic position.
25tn (5:10) Or "business associates."
26tn (5:10) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
27sn (5:10) From now on is a common Lucan expression, see Luke 1:48.
28tn (5:10) The Greek term a[nqrwpo" (anqrwpo") is used here in a generic sense, referring to both men and women, thus "people."
sn (5:10) The kind of fishing envisioned was net--not line--fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus' point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new "catch" (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: the fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement "You will be catching people" Jesus turns the miracle into a metaphor for mission.
29tn (5:11) Here kaiv (kai) has been translated as "so" to indicate the result of Jesus' pronouncement.
30sn (5:11) The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one's life.
31tn (5:12) Grk "And it happened that while." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
32tn (5:12) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
33tn (5:12) Or "cities."
34tn (5:12) Grk "towns, behold, a man covered with leprosy." The Greek word ijdouv (idou, "behold") is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
35tn (5:12) Grk "full of leprosy" (an idiom for a severe condition).
36sn (5:12) The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
37tn (5:12) Grk "And seeing." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, dev (de) is not translated here. The participle ijdwvn (idwn) has been taken temporally.
38tn (5:12) Grk "he fell on his face"; an idiom for bowing down with one's face to the ground.
39tn (5:12) Grk "and begged him, saying." The participle levgwn (legwn) is redundant in English and has not been translated.
40tn (5:12) This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
41tn (5:13) Here kaiv (kai) has been translated as "so" to indicate the response of Jesus to the man's request.
42sn (5:13) Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega'im 3.1; 11.1; 12.1; 13.6-12).
43tn (5:14) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
44tn (5:14) Grk "him"; the referent (the man) has been specified in the translation for clarity.
45sn (5:14) 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.
46tn (5:14) 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.
47tn (5:14) Grk "Going, show." The participle ajpelqwvn (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
48tn (5:14) 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.
49sn (5:14) On the phrase as Moses commanded see Lev 14:1-32.
50tn (5:14) 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.
51sn (5:15) That is, in spite of Jesus' instructions to the man to tell no one about the healing (v. 14).
52tn (5:15) The word "him" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
53tn (5:16) Here aujtov" (autos) has been translated reflexively.
54tn (5:16) Grk "was withdrawing" (h\n uJpocwrw'n, hn jJupocwrwn). The adverb "frequently" has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: "he began to withdraw." See D. B. Wallace, Exegetical Syntax, 542-43.
55tn (5:16) Or "desert."
56tn (5:17) Grk "And it happened that on." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
57sn (5:17) Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
58tn (5:17) That is, those who were skilled in the teaching and interpretation of the OT law. These are called "experts in the law" (Grk "scribes") in v. 21.
59sn (5:17) Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
60tc (5:17) Most manuscripts at this point in the text read aujtouv" (autou", A C D Q Y Ë1 Ë13 33 Byz). If original, this plural pronoun would act as the direct object of the infinitive "to heal." However, the reading with the singular pronoun aujtovn (auton), which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better manuscripts (Í B L W et pauci). Internally, it is probable that scribes changed the singular aujtovn to the plural aujtouv". They expected the object of the infinitive "to heal" to come at this point in the text; when they saw the singular they thought the plural had been meant, so they changed it.
61tn (5:18) Grk "And behold." Here kaiv (kai) has been translated as "then" to indicate the somewhat sudden appearance of the men. The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
62tn (5:18) 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.
63tn (5:18) Traditionally, "on a bed," but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, klivnh (klinh) may be translated "bed, couch, cot, stretcher, or bier" (in the case of a corpse). See L&N 6.106.
64tn (5:18) Grk "stretcher, and." Here kaiv (kai) is not 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.
65tn (5:18) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
66tn (5:19) Here kaiv (kai) has been translated as "but" to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
67tn (5:19) Grk "But finding." The participle euJrovnte" (Jeuronte") has been translated as a causal circumstantial participle.
68sn (5:19) A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
69tn (5:19) This word, klinivdion (klinidion), is a different Greek word than the one used in the previous verse (klivnh, klinh). In this context both may be translated "stretcher" (see L&N 6.106 and 6.107).
70tn (5:19) There is a translational problem at this point in the text. The term Luke uses is kevramo" (keramo"). It can in certain contexts mean "clay," but usually this is in reference to pottery (see BAGD 429 s.v. 1). The most natural definition in this instance is "roof tile" (used in the translation above). However, tiles were generally not found in Galilee. Recent archeological research has suggested that this house, which would have probably been typical for the area, could not have supported "a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw" (J. F. Strange and H. Shanks, "Has the House Where Jesus Stayed in Capernaum Been Found?" BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
71tn (5:19) Grk "in the midst."
72sn (5:19) The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: what would Jesus do?
73tn (5:20) Here kaiv (kai) is not translated because of differences between Greek and English style.
74tn (5:20) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
75sn (5:20) The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
76tn (5:20) Grk "Man," but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means "friend" (see BAGD 68 s.v. a[nqrwpo" 1.a.g).
77tn (5:20) Grk "Man, your sins are forgiven you." Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ajfevwntai and the personal pronoun soi which together combine to heighten the subjective aspect of the experience of forgiveness. The soi has been omitted in translation in light of normal English style.
sn (5:20) The passive voice here is a divine passive (D. B. Wallace, Exegetical Syntax, 437). It is clear that God does the forgiving.
78tn (5:21) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
79tn (5:21) Or "Then the scribes." The traditional rendering of grammateuv" (grammateu") as "scribe" does not communicate much to the modern English reader, for whom the term might mean "professional copyist," if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus "expert in the law" comes closer to the meaning for the modern reader.
80tn (5:21) Or "to reason" (in a hostile sense). See G. Schrenk, TDNT 2:97.
81tc (5:21) The Western MS D adds a note here about "in their hearts," probably because the next verse says that Jesus perceived their thoughts.
tn (5:21) The participle levgonte" (legontes, "saying") has not been translated because it is redundant in contemporary English.
82tn (5:21) Grk "this one" (ou|to", Joutos).
83sn (5:21) Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus' ministry.
84sn (5:22) Jesus often perceived people's thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
85tn (5:22) Grk "reasonings." This is the noun form of the infinitive dialogivzesqai (dialogizesqai, "began to reason to themselves") used in v. 21. Jesus' reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation "thoughts" was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
86tn (5:22) Grk "answering, he said to them." This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
87tn (5:22) The Greek verb dialogivzesqe (dialogizesqe, "you reason"), used in context with dialogismouv" (dialogismous, "reasonings"), connotes more than neutral reasoning or thinking. While the verb can refer to normal "reasoning," "discussion," or "reflection" in the NT, its use here in Luke 5:22, alongside the noun--which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. Bock, Luke [BECNT], 1:484)--suggests the idea of "contention." Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as "raising objections."
88sn (5:23) Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
89sn (5:24) 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).
90sn (5:24) 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.
91tn (5:24) 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 (5:24) Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
92tn (5:24) This word, klinivdion (klinidion) , is the same as the one used in v. 19. In this context it may be translated "stretcher" (see L&N 6.107).
93tn (5:24) Grk "to your house."
94tn (5:25) Grk "And immediately." Here kaiv (kai) is not translated because of differences between Greek and English style.
95tn (5:25) Grk "and picked up." Here kaiv (kai) is not translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
96tn (5:25) Grk "picked up what he had been lying on"; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
97sn (5:25) Note the man's response, glorifying God. Joy at God's work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
98tn (5:26) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
99tn (5:26) Or "amazement." See L&N 25.217, which translates this clause, "astonishment seized all of them."
100tn (5:26) This imperfect verb could be translated as an ingressive ("they began to glorify God"), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
101tn (5:26) Grk "fear," but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
102tn (5:26) Or "remarkable." The term paravdoxo" (paradoxos) is hard to translate exactly, it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 ("incredible") and 58.56 ("remarkable"). It is often something beyond belief (G. Kittel, TDNT 2:255).
103tn (5:26) The word "things" is not in the Greek text, but has been supplied because the adjective paravdoxo" (paradoxos) is substantival. Other translations sometimes supply alternate words like "miracles" or "signs," but "things" is the most neutral translation.
104sn (5:26) See the note on today in 2:11.
105tn (5:27) Grk "And after." Here kaiv (kai) is not translated because of differences between Greek and English style.
106tn (5:27) Grk "he"; the referent (Jesus) has been supplied in the translation for clarity.
107sn (5:27) See the note on tax collectors in 3:12.
108tc (5:27) The Western MS D identifies Levi as son of Alphaeus in agreement with Mark 2:14, but this reading is not original in Luke.
sn (5:27) It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
109tn (5:27) While "tax office" is sometimes given as a translation for telwvnion (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
sn (5:27) The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The "taxes" were collected on produce and goods brought into the area for sale, and were a sort of "sales tax" paid by the seller but obviously passed on the to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
110sn (5:27) Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
111sn (5:28) On the phrase leaving everything see Luke 5:10-11; 14:33.
112tn (5:28) The participial phrase "leaving everything behind" occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi's actions.
113tn (5:29) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
114sn (5:29) A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.
115tn (5:29) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
116tn (5:29) Grk "reclining." This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation "sitting" has been substituted.
117tn (5:30) Here kaiv (kai) has been translated as "but" to indicate the implied contrast present in this context.
118sn (5:30) See the note on Pharisees in 5:17.
119tn (5:30) Or "and their scribes." See the note on the phrase "experts in the law" in 5:21.
120tn (5:30) Or "grumbled"; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.
121sn (5:30) The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.
122tn (5:31) Grk "And Jesus." Here kaiv (kai) is not translated because of differences between Greek and English style.
123sn (5:31) Jesus' point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
124sn (5:32) I have not come is another commission statement by Jesus; see 4:43-44.
125sn (5:32) Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke's Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.
126tn (5:33) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
127tc (5:33) Many MSS (Í* Í2 A C D R Q Y Ë1 Ë13 Byz latt) add, "Why do John's...?" This turns the statement into a question. It looks like assimilation to Mark 2:18 and Matt 9:14, so most see this as a scribal alteration because of an attempt to harmonize the accounts. The reading represented in the translation is supported by Ì4 Í1 B L W X 33 892* 1241 et pauci.
sn (5:33) John refers to John the Baptist.
128sn (5:33) 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.
129tn (5:33) Grk "and offer prayers," but this idiom (devhsi" + poievw) is often simply a circumlocution for praying.
130sn (5:33) See the note on Pharisees in 5:17.
131tn (5:33) 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).
132tn (5:34) Here dev (de) has been translated as "so" to indicate that Jesus' pronouncement is a result of their statements about his disciples.
133tn (5:34) Grk "the sons of the wedding hall," an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
134sn (5:34) The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
135tn (5:34) Questions prefaced with mhv (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 you?").
136sn (5:35) The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
137tn (5:35) Grk "then in those days."
138sn (5:36) The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
139tn (5:36) Grk "puts"; but since the means of attachment would normally be sewing, the translation "sews" has been used.
140tn (5:36) Grk "he tears." The point is that the new garment will be ruined to repair an older, less valuable one.
141sn (5:36) The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
142sn (5:37) 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.
143tc (5:38) Some MSS (A C D R Q Y Ë13 Byz latt) add "and both will be preserved" here. It probably represents an assimilation to Matt 9:17.
sn (5:38) The meaning of the saying new wine...into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
144tc (5:39) A few Western MSS (D it) omit 5:39. The verse is unique to Luke, so the omission by these MSS looks like assimilation to the other synoptic accounts.
145tc (5:39) Some MSS (A C R Q Y Ë1 Ë13 Byz lat) read, "better," a smoother reading. The reading of the text (found in Ì4 Í B L W 1241 et pauci) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the "old wine" is already found quite acceptable.
sn (5:39) The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).
tn (5:39) Grk "good."
1tn (6:1) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
2tn (6:1) Grk "Now it happened that on." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
3tc (6:1) A few MSS (A C D R Q Y Ë13 Byz lat) read, "a second-first Sabbath." This secondary reading is probably an internal counting technique that came from a scribe aware of both 4:16 and 6:6.
4tn (6:1) Grk "heads of grain." While the generic term stavcu" (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40).
5tn (6:1) Grk "picked and ate some heads of grain, rubbing them in their hands. The participle ywvconte" (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
6sn (6:2) See the note on Pharisees in 5:17.
7tn (6:2) Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.
8tc (6:2) Some MSS (Í A C L W Q Y Ë1 Ë13 Byz) add "to do" after "law" for clarity. It is probably not original as it harmonizes this passage to Matt 12:2.
sn (6:2) The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders' view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples "rubbing" the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.
9tn (6:3) Grk "And Jesus." Here kaiv (kai) is not translated because of differences between Greek and English style.
10tn (6:3) Grk "Jesus, answering them, said." This is redundant in contemporary English and has been simplified to "Jesus answered them."
11tn (6:4) Grk "and took."
12tn (6:4) Grk "the bread of presentation."
sn (6:4) 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).
13sn (6:4) Jesus' response to the charge that what his disciples were doing was against the law 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.
14tc (6:4) Several MSS (Í A D R Q Ë13 Byz) add "also" here, but this looks like it is a reading made to agree with Mark 2:26.
15tc (6:4) 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 original in Luke, 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 (6:4) See 1 Sam 21:1-6.
16tn (6:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
17tn (6:5) The term "lord" is in emphatic position in the Greek text. To make this point even clearer a few MSS add "also" before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.
sn (6:5) A second point in Jesus' defense of his disciples' actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
18tn (6:6) Grk "Now it happened that on." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
19tn (6:6) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
20sn (6:6) See the note on synagogues in 4:15.
21tn (6:6) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.
22sn (6:6) Withered means the man's hand was shrunken and paralyzed.
23tn (6:7) Or "The scribes." See the note on the phrase "experts in the law" in 5:21.
24sn (6:7) See the note on Pharisees in 5:17.
25sn (6:7) 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.
26tn (6:7) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
27tn (6:7) This is a first class condition in the Greek text; Jesus' opponents anticipated he would do this.
28tc (6:7) The text here is uncertain regarding the verb's tense. Is it present tense, denoting a pattern of healing, or future, looking to this one act? The MS evidence is evenly divided. Since Mark 3:2 has a future, the present tense is seen as the harder, more difficult reading here by many, and thus more likely original.
29sn (6:7) 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).
30tn (6:8) Here the conjunction dev (de) is translated as contrastive.
31sn (6:8) The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
32tn (6:8) Grk "their reasonings." The implication is that Jesus knew his opponents' plans and motives, so the translation "thoughts" was used here.
33sn (6:8) Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
34tn (6:8) Here kaiv (kai) has been translated as "so" to indicate the man's action was a result of Jesus' order.
35tn (6:9) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
36sn (6:9) With the use of the plural pronoun ("you"), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders' complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
37tn (6:10) Grk "And after." Here kaiv (kai) is not translated because of differences between Greek and English style.
38tn (6:10) The aorist participle peribleyavmeno" (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous ("Looking around... he said").
39tn (6:10) Grk "him"; the referent (the man with the withered hand) has been specified in the translation for clarity.
40tn (6:10) Grk "he"; the referent (the man) has been specified in the translation for clarity. Here dev (de) has not been translated.
41sn (6:10) The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus' "labor." He simply spoke and it was so.
42tn (6:11) The term a[noia (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
43tn (6:11) The use of the optative (poihvsaien, poihsaien, "might do") in an indirect question indicates that the formal opposition and planning of Jesus' enemies started here (BDF §§385.1; 386.1).
44tn (6:12) Grk "Now it happened that in." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
45tn (6:12) Or "to a mountain" (eij" toV o{ro", eis to Joro").
sn (6:12) The expression to the mountain here may be idiomatic or generic, much like the English "he went to the hospital" (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
46sn (6:12) This is the only time all night prayer is mentioned in the NT.
47tn (6:12) This is an objective genitive, so prayer "to God."
48tn (6:13) Grk "And when." Here kaiv (kai) is not translated because of differences between Greek and English style.
49sn (6:13) The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
50sn (6:14) In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
51sn (6:14) Bartholomew (meaning "son of Tolmai" in Aramaic) could be another name for Nathanael mentioned in John 1:45.
52tc (6:15) The Western MS D adds the note that Thomas was called Didymus (as John 11:16 notes). This is one of several longer explanatory additions D includes in this list.
sn (6:15) This is the "doubting Thomas" of John 20:24-29.
53sn (6:15) The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as "Zealots" (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like "Simon the patriot" (see L&N 25.77 and especially 11.88).
54sn (6:16) There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning "man of Kerioth" (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
55tn (6:17) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
56tn (6:17) Or "on a plateau." This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
57tn (6:17) Grk "large crowd."
58tn (6:17) There is no verb in Greek at this point, but since "a large crowd" (see preceding tn (6:17) ) is in the nominative case, one needs to be supplied.
59tn (6:17) Grk "and."
60tn (6:17) Grk "and from," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
61sn (6:17) These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus' reputation continued to expand into new regions.
62sn (6:17) To hear him and to be healed. Jesus had a two-level ministry: the word and then wondrous acts of service that showed his message of God's care was real.
63tn (6:18) Or "were oppressed by," "were troubled with." See L&N 22.17.
64sn (6:18) Unclean spirits refers to evil spirits. See Luke 4:33.
65tn (6:19) Grk "And the." Here kaiv (kai) is not translated because of differences between Greek and English style.
66sn (6:19) There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus' healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
67tn (6:20) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
68tn (6:20) Grk "lifting up his eyes" (an idiom). The participle ejpavra" (epara") has been translated as a finite verb due to requirements of contemporary English style.
69sn (6:20) The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
70tc (6:20) Some MSS (Í2 Q Q Ë1 Ë13 33 al) add "in spirit" to make the verse read like Matt 5:3. This addition is not original in Luke.
sn (6:20) You who are poor is a reference to the "pious poor" for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
71sn (6:20) The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, "the kingdom belongs even now to people like you."
72sn (6:21) You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
73sn (6:21) The promise you will be satisfied is the first of several "reversals" noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God's care, because one can know God cares for those who turn to him.
74sn (6:21) You will laugh alludes to the joy that comes to God's people in the salvation to come.
75tn (6:22) This is a generic use of a[nqrwpo" (anqrwpo"), referring to both males and females.
76tn (6:22) Or "and disdain"; Grk "and cast out."
77sn (6:22) The phrase when they exclude you and insult you and reject your name as evil alludes to a person being ostracized, socially isolated because of association with the Son of Man, Jesus.
78tn (6:23) Grk "because behold." The Greek word ijdouv (idou) at the beginning of this clause is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
79tn (6:23) Or "forefathers"; Grk "fathers."
80sn (6:23) Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
81sn (6:24) Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.
82sn (6:24) Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.
83tn (6:24) Grk "your consolation."
84tn (6:25) Grk "who are filled." See L&N 23.18 for the translation "well satisfied with food."
85tc (6:25) Some MSS (Í B K L W Q X 0139 0147 Ë1 Ë13 700 892 1241 al) lack "to you," but the words are included in Ì75 A D Q R Y 0135 Byz lat and are most likely original.
86sn (6:25) That is, laugh with happiness and joy.
87tn (6:26) Many MSS lack "to you" here, although it is certainly implied by the parallelism with previous similar phrases, and has thus been included in the translation.
88tn (6:26) This is a generic use of a[nqrwpo" (anqrwpo"), referring to both males and females.
89tn (6:26) Or "forefathers"; Grk "fathers."
90sn (6:27) Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.
91tn (6:28) The substantival participle ejphreazovntwn (ephreazontwn), sometimes translated "those who abuse" (NRSV), is better rendered "those who mistreat," a more general term (see L&N 88.129).
92sn (6:29) The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
93sn (6:29) This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God's hope. But if one is struck down in rejection, the disciple is to continue reaching out.
94tn (6:29) Or "cloak."
95tn (6:29) See the note on the word "tunics" in 3:11.
96sn (6:29) The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
97sn (6:30) Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
98tn (6:30) Grk "your things," sometimes translated "what is yours" or "what belongs to you."
99sn (6:30) Do not ask for your possessions back... is an example of showing forgiveness. Paul's remarks in 1 Cor 6:7 may reflect this principle.
100tn (6:31) This is a generic use of a[nqrwpo" (anqrwpo"), referring to both males and females.
101tc (6:31) Many MSS add "also" here.
sn (6:31) Jesus' teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.
102tn (6:32) Grk "And if." Here kaiv (kai) is not translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
103sn (6:32) Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.
104sn (6:32) Jesus' point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.
105tc (6:33) Three key MSS (Ì75 Í* B) have "For" here, but it is unlikely it was present originally. It could easily have been added, given all the connectives in these verses.
106tc (6:33) A number of important MSS (Í B W 700 892* 1241 et pauci) lack "for" here. The conjunction still reflects the sense of the text, even if it is not original.
107sn (6:33) See the note on the word sinners in v. 32.
108tn (6:34) Grk "to receive"; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
109sn (6:34) See the note on the word sinners in v. 32.
110tn (6:34) Grk "to receive as much again."
111tn (6:35) Or "in return."
112tn (6:35) Here kaiv (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.
113sn (6:35) 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.
114sn (6:35) That is, "sons of God."
115tn (6:35) Or "to the ungrateful and immoral." The word "people" is not in the Greek text, but is implied.
116sn (6:36) Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: "you must be holy as I am holy."
117tn (6:37) Grk "And do." Here kaiv (kai) is not translated because of differences between Greek and English style.
118sn (6:37) As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God's grace.
119sn (6:37) The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God's action.
120sn (6:37) On forgive see Luke 11:4; 1 Pet 3:7.
121sn (6:38) The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
122tn (6:38) Grk "they will give"; that is, "pour." The third person plural has been replaced by the passive in the translation.
123tn (6:38) Grk "by [the measure] with which you measure it will be measured back to you."
124tn (6:39) Questions prefaced with mhv (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?").
125sn (6:39) 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.
126tn (6:40) Or "student."
127tn (6:40) Or "significantly different." The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.
128tn (6:41) Here dev (de) has not been translated.
129sn (6:41) A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
130tn (6:41) Or "do not notice."
131sn (6:41) The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other's eye (L&N 7.78).
132tn (6:43) The explanatory connective (gavr, gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.
133tn (6:43) Grk "rotten." The word saprov", modifying both "fruit" and "tree," can also mean "diseased" (L&N 65.28).
134tc (6:43) Some MSS (A C D Q Y Byz lat) lack the adverb "again" here.
135sn (6:44) The principle of the passage is that one produces what one is.
136tn (6:44) Grk "they do not gather"; this has been simplified to the passive voice in the translation since the subject "they" is not specified further in the context.
137tn (6:44) This is a different verb (trugw'sin, trugwsin) for gathering from the previous one (sullevgousin, sullegousin).
138tn (6:44) This is a different term (bavto", batos) for a thorn or bramble bush than the previous one (a[kanqa, akanqa).
sn (6:44) The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.
139sn (6:45) Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.
140tn (6:45) The word "treasure" is not repeated in the Greek text at this point, but is implied.
141sn (6:45) What one utters from one's mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).
142tn (6:45) Grk "for out of the abundance of the heart his mouth speaks."
143tn (6:46) Here dev (de) has not been translated.
144tn (6:46) The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
145sn (6:46) Why do you call me `Lord, Lord,' and don't do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.
146tn (6:47) Grk "and does them."
147tn (6:48) The Greek text reads here a[nqrwpo" (anqrwpo").
148tn (6:48) There are actually two different Greek verbs used here: "who dug (e[skayen, eskayen) and dug deep (ejbavqunen, ebaqunen)." Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
149tn (6:48) Here dev (de) has not been translated.
150sn (6:48) The picture here is of a river overflowing its banks and causing flooding and chaos.
151tn (6:48) Here kaiv (kai) has been translated as "but" to indicate the contrast present in the context.
152tc (6:48) Some MSS (A C D Q Y Ë1 Ë13 Byz latt) read "because he built [it] on the rock" rather than "because it had been well built" (Ì75vid Í B L W X 33 892 1241 et pauci).
153tn (6:49) Grk "does not do (them)."
154tn (6:49) Grk "against which"; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.
155tn (6:49) Grk "it"; the referent (that house) has been specified in the translation for clarity.
156tn (6:49) Grk "and its crash was great."
sn (6:49) The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.
1tn (7:1) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
2tn (7:1) Grk "After he had completed all his sayings in the hearing of the people."
3sn (7:1) Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
4sn (7:2) A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
5tn (7:2) The word "there" is not in the Greek text, but is implied.
6tn (7:2) Though dou'lo" (doulos) is normally translated "servant," the word does not bear the connotation of a free individual serving another. BAGD notes that "`servant' for `slave' is largely confined to Biblical transl. and early American times... in normal usage at the present time the two words are carefully distinguished" (BAGD 205 s.v.). The most accurate translation is "bondservant" (sometimes found in the ASV for dou'lo") in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
7tn (7:2) The term e[ntimo" (entimos) could mean "highly valued," but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.
8tn (7:3) Grk "he"; the referent (the centurion) has been specified in the translation for clarity.
9tn (7:3) The participle ajkouvsa" (akousas) has been taken temporally.
10sn (7:3) Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient culture, just as in modern society. The parallel account in Matt 8:5-13 does not mention the emissaries.
11tn (7:3) The participle ejlqwvn (elqwn) has been translated as an infinitive in parallel with diaswvsh/ (diaswsh) due to requirements of contemporary English style.
12tn (7:4) Here dev (de) has not been translated.
13tn (7:4) Although the participle paragenovmenoi (paragenomenoi) is preceded by the Greek article (oiJ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle ("when they came").
14tn (7:4) Or "implored."
15tn (7:4) Grk "urged him earnestly, saying"; the participle levgonte" (legontes) is pleonastic (redundant) and has not been translated.
16tn (7:4) Grk "Worthy is he to have you do this"; the term "worthy" comes first in the direct discourse and is emphatic.
17tn (7:5) Or "people." The use of e[qno" (eqnos, "nation") here instead of "God" probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-65], 19.6.3 [19.300-11]).
18tn (7:5) In the Greek text, the pronoun aujtov" (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.
19sn (7:5) See the note on synagogues in 4:15.
20tn (7:6) Here dev (de) has been translated as "so" to indicate the resultative action.
21tn (7:6) The participle ajpevconto" (apeconto") has been taken temporally.
22sn (7:6) See the note on the word centurion in 7:2.
23tn (7:6) Or "do not be bothered."
24sn (7:6) Note the humility in the centurion's statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.
25tn (7:7) Or "roof; therefore."
26tn (7:7) Grk "I did not consider myself worthy to come to you." See BAGD 78 s.v. ajxiovw 1.a. "Presume" assumes this and expresses the idea in terms of offense.
27tc (7:7) The verb ijaqhvtw (iaqhtw) is an aorist imperative in Greek. Many MSS (Í A C D R W Q Y Ë1 Ë13 Byz latt) read a future, "will be healed." This is the same as Matt 8:8, which is why many scholars think it secondary. The meaning either way is essentially the same.
tn (7:7) The aorist imperative may be translated as an imperative of command ("must be healed," as here) or as a permissive imperative ("let my servant be healed"), which lessens the force of the imperative somewhat in English.
28tn (7:8) Grk "having soldiers under me."
29sn (7:8) 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.
30tn (7:8) The word "it" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
31tn (7:9) Or "pleased with him and amazed." The expanded translation brings out both Jesus' sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
32sn (7:9) There are two elements to the faith that Jesus commended: the man's humility and his sense of Jesus' authority which recognized that only Jesus' word, not his physical presence, was required.
33tn (7:10) Here kaiv (kai) has been translated as "so" to indicate the summarization at the end of the account.
34tc (7:10) Many MSS (A C D R Q Y Ë13 Byz) have "the sick one" here instead of "the slave." This brings out the contrast of the healing more clearly, but this reading looks late in terms of external evidence.
35tn (7:11) Grk "And it happened that soon." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
36tc (7:11) The variant found in some MSS, "the day after," is unlike Lucan grammatical style and so is probably not original. Luke also tends not to give times specifically.
tn (7:11) Or "Later."
37tn (7:11) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
38tn (7:11) The term povli" (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
39tn (7:12) Grk "behold." The Greek word ijdouv (idou) is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
40tn (7:12) That is, carried out for burial. This was a funeral procession.
41tn (7:12) Grk "and she." The clause introduced by kaiv (kai) has been translated as a relative clause for the sake of English style.
42sn (7:12) The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
43tn (7:12) Or "city."
44tn (7:13) Grk "And seeing her, the Lord." Here kaiv (kai) is not translated because of differences between Greek and English style. The participle ijdwvn (idwn) has been taken temporally.
45sn (7:13) He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).
46tn (7:13) The verb klaivw (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
47tn (7:14) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
48tn (7:14) Grk "coming up, he touched." The participle proselqwvn (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
49sn (7:14) The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
50sn (7:14) Although sometimes translated "coffin," the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
51tn (7:14) Grk "And he." Here kaiv (kai) is not translated because of differences between Greek and English style.
52tn (7:15) Here kaiv (kai) has been translated as "so" to indicate the result of Jesus' command.
53tn (7:15) Or "the deceased."
54tn (7:15) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
55tn (7:15) In the context, the verb divdwmi (didwmi) has been translated "gave back" rather than simply "gave."
56tn (7:16) 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.
57tn (7:16) This imperfect verb has been translated as an ingressive imperfect.
58sn (7:16) 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.
59tn (7:16) Grk "arisen."
60tn (7:16) 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.
61tn (7:17) Grk "And this." Here kaiv (kai) is not translated because of differences between Greek and English style.
62sn (7:17) See Luke 4:14 for a similar report.
63tn (7:17) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
64tn (7:17) Grk "went out."
65tn (7:17) Grk "through the whole of."
66tn (7:18) Grk "And John's." Here kaiv (kai) is not translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.
67tn (7:18) Here kaiv (kai) has been translated as "so" to indicate that John's action was a result of the report he had heard.
68tn (7:18) Grk "And calling two of his disciples, John sent." The participle proskalesavmeno" (proskalesameno") is translated as a finite verb due to requirements of contemporary English style.
69tc (7:19) Many MSS (B L R X Ë13 33 et pauci) read "to the Lord" (along with NA27/UBS4) but it is harder to explain how "Jesus" would have been added by a copyist who found "the Lord" in his exemplar rather than the other way around.
70tn (7:19) Grk "to Jesus, saying," but since this takes the form of a question, it is preferable to use the phrase "to ask" in English.
71sn (7:19) Aspects of Jesus' ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.
72tn (7:20) Grk "And when." Here kaiv (kai) is not translated because of differences between Greek and English style.
73tn (7:20) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
74tn (7:20) Grk "to you, saying," but since this takes the form of a question, it is preferable to use the phrase "to ask" in English.
75tn (7:20) This question is repeated word for word from v. 19.
76tn (7:21) Grk "In that hour."
77tn (7:21) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
78tn (7:21) Grk "and sicknesses," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
79tn (7:21) Or "and bestowed (sight) on."
80tn (7:22) Here kaiv (kai) has been translated as "so" to indicate the relationship to Jesus' miraculous cures in the preceding sentence.
81tn (7:22) Grk "answering, he said to them." This is redundant in English and has been simplified in the translation to "he answered them."
82sn (7:22) The same verb is translated "inform" in 7:18.
83sn (7:22) 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.
84tn (7:22) Grk "and the," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
85tn (7:23) Grk "whoever."
86tn (7:24) Here dev (de) has not been translated.
87tn (7:24) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
88tn (7:24) Or "desert."
89tn (7:24) 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.
90tn (7:25) Grk "But what." Here ajllav (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.
91tn (7:25) Or "soft"; see L&N 79.100.
92sn (7:25) The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
93tn (7:25) See L&N 88.253, "to revel, to carouse, to live a life of luxury."
94tn (7:25) Or "palaces."
95tn (7:26) John the Baptist is "more" because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BAGD 651 s.v. perissovtero" 2.).
96tn (7:27) Grk "before your face" (an idiom).
97sn (7:27) The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God's salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
98sn (7:28) 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.
99tc (7:28) Some MSS have either "the prophet John" or "the prophet John the Baptist."
100sn (7:28) 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.
101sn (7:28) 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.
102tn (7:29) Here kaiv (kai) has been translated as "now" to indicate the parenthetical nature of the comment by the author.
103sn (7:29) See the note on tax collectors in 3:12.
104tn (7:29) 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.
105tn (7:29) The participle baptisqevnte" (baptisqente") has been translated as a causal circumstantial participle.
106sn (7:30) See the note on Pharisees in 5:17.
107tn (7:30) 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).
108tn (7:30) Or "plan."
109tn (7:30) The participle baptisqevnte" (baptisqente") has been translated as a causal circumstantial 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.
110tn (7:30) Grk "by him"; the referent (John the Baptist) has been specified in the translation for clarity.
111sn (7:30) Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
112tn (7:31) Grk "men," but this is a generic use of a[nqrwpo" (anqrwpo"). The comparison that follows in vv. 32-34 describes "this generation," not Jesus and John.
113tn (7:32) Grk "They are like children sitting...and calling out...who say."
114sn (7:32) `We played the flute for you, yet you did not dance...' The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow "their tune." Jesus' complaint was that this generation wanted things their way, not God's.
115tn (7:32) The verb ejqrhnhvsamen (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
116tn (7:33) 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.
117tn (7:33) Grk "neither eating bread nor drinking wine," but this is somewhat awkward in contemporary English.
118sn (7:33) 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.
119tn (7:34) Grk "Behold a man."
120sn (7:34) Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God's messengers were subject to complaint.
121tn (7:35) Or "shown to be right." This is the same verb translated "acknowledged... justice" in v. 29, with a similar sense--including the notion of response. Wisdom's children are those who respond to God through John and Jesus.
122sn (7:36) See the note on Pharisees in 5:17.
123tn (7:36) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
124tn (7:36) Here kaiv (kai) has been translated as "so" to indicate that Jesus' action was the result of the Pharisee's invitation.
125tn (7:36) 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.
126tn (7:37) Grk "And behold." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative. The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d).
127tn (7:37) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
128tn (7:37) Grk "was reclining at table."
129sn (7:37) A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
130tn (7:37) Muvron (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.
sn (7:37) Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year's pay for an average laborer.
131tn (7:38) Grk "And standing." Here kaiv (kai) is not 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.
132tn (7:38) Grk "standing"; the participle sta'sa (stasa) has been translated as a finite verb due to requirements of contemporary English style.
133tn (7:38) Grk "tears, and she." Here kaiv (kai) is not 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.
134tn (7:38) Grk "with the hair of her head."
135tn (7:38) Grk "and kissed," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
136tn (7:38) Grk "kissed his feet," but this has been replaced by the pronoun "them" in keeping with contemporary English style.
137sn (7:38) The series of verbs in this verse detail the woman's every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.
138tn (7:39) The word "this" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
139tn (7:39) This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, "If this man were a prophet (but he is not)..."
140sn (7:39) The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
141tn (7:40) Here kaiv (kai) has been translated as "so" to indicate the connection with the preceding statement recording the Pharisee's thoughts.
142tn (7:40) Grk "answering, said to him." This is redundant in contemporary English and has been simplified to "answered him."
sn (7:40) Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
143tn (7:40) Grk "he said."
144sn (7:41) A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
145tn (7:41) The word "him" is not in the Greek text, but is implied.
146tn (7:41) Grk "five hundred denarii."
sn (7:41) The silver coins were denarii. The denarius was worth about a day's wage for a laborer; this would be an amount worth not quite two years' pay. The debts were significant: two months' pay and one and three quarter years' pay (20 months) based on a six day work week.
147tn (7:42) The verb ejcarivsato (ecarisato) could be translated as "forgave." Of course this pictures the forgiveness of God's grace, which is not earned but bestowed with faith (see v. 49).
148tn (7:43) Grk "answering, said." This is redundant in contemporary English and has been simplified to "answered."
149tn (7:43) Grk "the one to whom he forgave more" (see v. 42).
150tn (7:43) Grk "He"; the referent (Jesus) has been specified in the translation for clarity. Here dev (de) has not been translated.
151tn (7:44) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
152sn (7:44) It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman's acts of respect all the more amazing.
153tn (7:45) Grk "no kiss." This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words "of greeting" have been supplied to qualify what kind of kiss is meant.
154tc (7:46) A few MSS (D W 079 it) lack reference to feet, suggesting an anointing of his head, but the external evidence for this variant reading is weak.
sn (7:46) This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.
155tn (7:47) Grk "for she loved much." The connection between this statement and the preceding probably involves an ellipsis, to the effect that the o{ti clause gives the evidence of forgiveness, not the ground. For similar examples of an "evidentiary" o{ti, cf. Luke 1:22; 6:21; 13:2. See discussion in D. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: "the one who is forgiven little loves little" means that the one who is forgiven little is thus not able to love much. The REB renders this verse: "her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown."
sn (7:47) She loved much. Jesus' point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman's acts of reverence to Jesus honored him as the one who brought God's message of grace.
156tn (7:48) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
157tn (7:48) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
158sn (7:48) Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
159tn (7:49) Grk "And"; here kaiv (kai) has been translated as an adversative (contrastive).
160tn (7:49) Grk "were reclining at table."
161tn (7:50) Here dev (de) has not been translated.
162sn (7:50) On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
163sn (7:50) The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.
1tn (8:1) Grk "And it happened that sometime." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
2tn (8:1) Kaqexh'" (Kaqexh") is a general temporal term and need not mean "soon afterward"; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
3tn (8:1) Or "cities."
4sn (8:1) The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus' teaching ministry on the rule of God.
5sn (8:1) 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.
6tn (8:1) Grk "And the." Here kaiv (kai) is not translated because of differences between Greek and English style.
7sn (8:2) There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
8tn (8:2) Or "illnesses." The term ajsqevneia (asqeneia) refers to the state of being ill and thus incapacitated in some way-- "illness, disability, weakness." (L&N 23.143).
9sn (8:2) This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee's house.
10sn (8:3) Cuza is also spelled "Chuza" in many English translations.
11sn (8:3) Herod's refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
12tn (8:3) Here ejpivtropo" (epitropo") is understood as referring to the majordomo or manager of Herod's household (BAGD 303 s.v. ejpivtropo" 1). However, as BAGD notes, the office may be political in nature and would then be translated something like "governor" or "procurator." Note that in either case the gospel was reaching into the highest levels of society.
13tc (8:3) Some MSS (Í A L Y Ë1 33 565 1241 pm it) read "for him," but "for them" also has good MS support (B D K W G D Q Ë13 28 700 892 1010 1424 pm). From an internal standpoint the singular pronoun looks like assimilation to texts like Matt 27:55 and Mark 15:41.
14tn (8:4) Grk "to him"; the referent (Jesus) has been specified in the translation for clarity.
15tn (8:4) This phrase renders a distributive use of katav (kata) with povli" (polis), literally "according to [each] town."
16tn (8:4) Grk The words "to them" do not appear in the Greek text but are supplied in the translation for clarity.
17sn (8:5) A sower went out to sow. The background for this well known parable is a field through which a well worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God's giving life has OT roots: Isa 55:10-11.
18tn (8:5) Or "the heaven"; the Greek word oujranov" (ouranos) may be translated "sky" or "heaven," depending on the context.
sn (8:5) The idiom birds of the sky is a reference to wild birds as opposed to domesticated fowl.
19sn (8:6) The rock in Palestine would be a limestone base lying right under the soil.
20sn (8:7) Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
21sn (8:7) That is, crowded out the good plants.
22tn (8:8) Here kaiv (kai) is translated as "but" to indicate the contrast present in the final stage of the parable.
23tn (8:8) Grk "when it grew, after it grew."
24sn (8:8) Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
25tn (8:8) Grk "said these things."
26tn (8:8) The translation "had better listen!" captures the force of the third person imperative more effectively than the traditional "let him hear," which sounds more like a permissive than an imperative to the modern English reader. This was Jesus' common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
27tn (8:9) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
28tn (8:9) Grk "what this parable might be" (an optative after a secondary tense, in keeping with good Koine style).
29tn (8:10) Here dev (de) has not been translated.
30tn (8:10) This is an example of a so-called `divine passive,' with God understood to be the source of the revelation (see D. B. Wallace, Exegetical Syntax, 437-38).
31tn (8:10) Grk "it has been given to you to know." The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
32tn (8:10) Grk "the mysteries."
sn (8:10) The key term secrets (musthvrion, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus' ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, "mystery," is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
33sn (8:10) 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.
34sn (8:10) A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
35tn (8:11) Grk "is," but in this context it is clearly giving an explanation of the parable.
36sn (8:12) Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has "the evil one," while Mark 4:15 has "Satan." This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
37sn (8:12) The word of Jesus has the potential to save if it germinates in a person's heart, something the devil is very much against.
38tn (8:12) The participle pisteuvsante" (pisteusante") has been translated as a finite verb here. It may be regarded as a circumstantial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
39tn (8:13) Here dev (de) has not been translated.
40sn (8:13) This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
41tn (8:13) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
42tn (8:13) Traditionally, "temptation." Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
43sn (8:13) Fall away. On the idea of falling away and the warnings against it, see 1 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
44tn (8:14) Grk "What"; the referent (the seed) has been specified in the translation for clarity.
45tn (8:14) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
46sn (8:14) That is, their concern for spiritual things is crowded out by material things.
47sn (8:14) 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.
48tn (8:14) The verb telesforevw (telesforew) means "to produce mature or ripe fruit" (L&N 23.203). Once again the seed does not reach its goal.
49tn (8:15) The aorist participle ajkouvsante" (akousante") has been taken temporally reflecting action antecedent (prior to) that of the main verb.
50sn (8:15) There is a tenacity that is a part of spiritual fruitfulness.
51sn (8:15) In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God's revelation through Jesus.
52sn (8:15) Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.
53tn (8:16) The participle a{ya" ({aya") has been translated as a finite verb due to requirements of contemporary English style.
54sn (8:16) This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
55sn (8:17) Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
56tn (8:17) Or "disclosed."
57tn (8:18) Or "Therefore pay close attention"; Grk "Take heed therefore how you hear."
58tn (8:18) Grk "and." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
59sn (8:18) The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus' teaching must be taken seriously.
60tn (8:19) Grk "his"; the referent (Jesus) has been specified in the translation for clarity.
61sn (8:19) The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
62tn (8:19) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
63tn (8:20) Here kaiv (kai) has been translated as "so" to indicate the sequence of events.
64tn (8:21) Grk "answering, he said." This is redundant in contemporary English and has been simplified to "he replied."
65tn (8:21) There is some discussion about the grammar of this verse in Greek. If "these" is the subject, then it reads, "These are my mother and brothers, those who." If "these" is a nominative absolute, which is slightly more likely, then the verse more literally reads, "So my mother and brothers, they are those who." The sense in either case is the same.
66sn (8:21) Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
67tn (8:22) Grk "Now it happened that one." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here dev (de) has not been translated either.
68tn (8:22) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
69sn (8:22) A boat that held all the disciples would be of significant size.
70tn (8:22) Grk "lake, and." Here kaiv (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.
71tn (8:23) Or "a squall."
72sn (8:23) 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.
73tn (8:23) 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.
74tn (8:24) Here dev (de) has not been translated.
75tn (8:24) The participle proselqovnte" (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
76tn (8:24) The double vocative shows great emotion.
77tn (8:24) Here dev (de) has been translated as "so" to indicate the connection to the preceding events.
78tn (8:24) Or "commanded" (often with the implication of a threat, L&N 33.331).
79sn (8:24) 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.
80tn (8:25) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
81sn (8:25) "Where is your faith?" The call is to trust God and realize that faith can trust in his care.
82sn (8:25) The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
83sn (8:25) Jesus' authority over creation raised a question for the disciples about who he was exactly ("Who then is this?"). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
84tn (8:26) Grk "And." Here kaiv (kai) has been translated as "so" to indicate a summary and transition in the narrative.
85tc (8:26) The textual tradition here is quite complicated. Many later MSS (A R W Y 0135 Ë13 Byz) read "Gadarenes," which is the better reading in Matt 8:28. Some MSS (Í L Q X Ë1 33 700* 1241 et pauci) have "Gergesenes." Others (Ì75 B D 0267 latt) have "Gerasenes," which is the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.
sn (8:26) The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring "in the region of the Gadarenes." "Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, `opposite Galilee'" (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore--the town that the herdsmen most likely entered after the drowning of the pigs.
86sn (8:26) That is, across the Sea of Galilee from Galilee.
87tn (8:27) Here dev (de) has not been translated.
88tn (8:27) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
89tn (8:27) Grk "stepped out on land."
90tn (8:27) Or "city."
91tn (8:27) Grk "who had demons."
92tc (8:27) The textual tradition is divided as to whether this phrase refers to the man having had demons for a long time (Í1 A R W Q Y 0135 Ë13 Byz lat ) or being unclothed for a long time (Ì75vid Í* Í2 B L X Ë1 33 1241 et pauci), as in the translation. The option followed in the translation has better MS support.
93tn (8:27) Grk "he"; the referent (the demon-possessed man) has been specified in the translation for clarity.
94tn (8:27) Or "in."
95tn (8:28) Grk "And seeing." The participle ijdwvn (idwn) has been taken temporally. Here dev (de) has not been translated.
96tn (8:28) Grk "and fell," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
97tn (8:28) Grk "What to me and to you?" (an idiom). The phrase tiv ejmoiV kaiV soiv (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BAGD 217 s.v. ejgwv). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say "What to me and to you?" meaning, "What have I done to you that you should do this to me?" (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, "What to me and to you?" meaning, "That is your business, how am I involved?" (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BAGD suggests the following as glosses for this expression: What have I to do with you? What have we in common? Never mind! Leave me alone! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: "Leave me alone...."
98sn (8:28) On the title Most High see Luke 1:35.
99sn (8:28) The demons' plea "do not torment me" is a recognition of Jesus' inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus' arrival on the scene as an illegitimate change in God's plan regarding the time when their sentence would be executed.
100tn (8:29) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
101tc (8:29) Some MSS read an imperfect here. The imperfect is a harder reading and would probably be ingressive in this context (BDF §§328; 329; 331), but the external evidence favors the aorist (Ì75 B Q X Y Ë13 28 700 1010 1241 1424 pm).
102tn (8:29) Grk "unclean."
103tn (8:29) Or "fetters"; these were chains for the feet.
104tn (8:29) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
105tn (8:29) Grk "into the deserts." The plural use here has been translated as "deserted places," that is, uninhabited areas.
106sn (8:29) This is a parenthetical, explanatory comment by the author.
107tn (8:30) Grk "And Jesus." Here dev (de) has been translated as "then" to pick up the sequence of the narrative prior to the parenthetical note by the author.
108tn (8:30) Here dev (de) has not been translated.
109sn (8:30) The name Legion means "thousands," a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
110tc (8:31) Many MSS have a present tense here rather than an imperfect, but Luke generally does not use a historical present.
tn (8:31) One could also translate the imperfect tense here with a repetitive force like "begged him repeatedly."
111tn (8:31) Or "command."
112tn (8:31) This word, a[busso" (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).
113tn (8:32) Grk "mountain," but this might give the English reader the impression of a far higher summit.
114tn (8:32) Grk "they"; the referent (the demons) has been specified in the translation for clarity.
115tn (8:32) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
116sn (8:32) 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.
117tn (8:33) Here dev (de) has been translated as "so" to indicate a conclusion and transition in the narrative.
118tn (8:33) The words "of pigs" are supplied because of the following verb in English, "were drowned," which is plural.
119tn (8:34) Here dev (de) has not been translated.
120tn (8:34) Or "reported it." This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
121tn (8:34) Or "city."
122tn (8:35) Here dev (de) has been translated as "so" to indicate the people's response to the report.
123tn (8:35) Grk "Jesus, and they." Here kaiv (kai) is not 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.
124tn (8:36) Here dev (de) has not been translated.
125tn (8:36) Or "had been delivered"; Grk "had been saved (from the demons)." This should not be understood as an expression for full salvation. They were only discussing the healing.
126tn (8:37) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
127tc (8:37) See v. 26 for the same geographical options for the textual variants.
128tn (8:37) Grk "all the people of the surrounding region of the Gerasenes," but according to L&N 1.80, "perivcwro" 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."
129tn (8:37) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
130tn (8:37) Or "to depart from them."
131sn (8:37) 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.
132tn (8:37) Here dev (de) has been translated as "so" to indicate that Jesus' departure was the result of the Gerasenes' response.
133tn (8:37) Grk "returned," but the effect is that he departed from the Gerasene region.
134tn (8:38) Grk "to be with him."
135tn (8:38) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
136tn (8:39) Grk "your house."
137tn (8:39) Or "describe."
138sn (8:39) Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus' ministry as political.
139tn (8:39) Here kaiv (kai) has been translated as "so" to indicate the man's response to Jesus' instructions.
140tn (8:39) Or "city."
141sn (8:39) Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God's goodness at home.
142tn (8:40) This is a temporal infinitival clause in contrast to Mark's genitive absolute (Mark 5:21).
sn (8:40) Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).
143tn (8:41) Grk "And behold." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative. The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
144tn (8:41) Jairus is described as a[rcwn th'" sunagwgh'" (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.
145sn (8:41) See the note on synagogues in 4:15.
146tn (8:41) Grk "and falling." Here kaiv (kai) is not translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
147tn (8:41) This verb is an imperfect tense, commonly used by Luke for vividness.
148tn (8:42) This imperfect verb could be understood ingressively: "she was beginning to die" or "was approaching death."
149sn (8:42) Pressed is a very emphatic term--the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
150tn (8:43) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
151tc (8:43) Many manuscripts (Í C A L R W Q X Y Ë1 Ë13 1424 Byz lat) contain the following reading: "having spent all her money [living] on doctors." The UBS4 and NA27 critical texts place the phrase in brackets, which indicates the editors' extreme uncertainty about its inclusion. Thus many corresponding translations lack the phrase or simply cite it in a marginal note. Uncertainty over its originality is due primarily to the fact that certain important manuscripts do not have the phrase (e.g., Ì75 B D itd syrs). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke's account with similar material in Mark 5:26 (see B. M. Metzger, Textual Commentary, 121).
152tn (8:44) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
153tn (8:44) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
154sn (8:44) The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man's obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus' clothing that indicated his ritual purity.
155tn (8:44) Grk "garment," but here iJmavtion (Jimation) denotes the outer garment in particular.
156tn (8:44) Grk "the flow of her blood."
sn (8:44) The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
157tn (8:45) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
158tn (8:45) Grk "said."
159tc (8:45) Many MSS (Í A C D L R W Q X Y Ë1 Ë13 Byz latt) add, "and those together with him." The following singular verb suggests that only Peter was originally mentioned, though one cannot rule out a collective sense for that verb.
160sn (8:45) 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!"
161tn (8:46) This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus' prophetic sense as well.
162tn (8:47) Here dev (de) has not been translated.
163tn (8:47) Or "could not remain unnoticed" (see L&N 28.83).
164tn (8:47) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
165tn (8:47) Grk "told for what reason."
166tn (8:48) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
167tn (8:48) Or "has delivered you"; Grk "has saved you." This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman's healing.
168tn (8:49) That is, `the official in charge of the synagogue'; ajrcisunavgwgo" (arcisunagwgo") refers to the "president of a synagogue" (so BAGD 113 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
169tc (8:49) A few MSS add "to him" here.
170tn (8:50) Grk "answered."
171tn (8:50) Or "will be delivered"; Grk "will be saved." This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl's healing.
172tn (8:51) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
173tn (8:51) Grk "and John," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
174sn (8:52) This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
175tn (8:52) Grk "beating the breasts" (in mourning), see L&N 52.1.
176tn (8:53) This imperfect verb is translated as an ingressive imperfect.
177tn (8:53) The participle eijdovte" (eidotes) has been translated as a causal circumstantial participle.
178tn (8:53) Or "had died."
179tn (8:54) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
180tn (8:54) Grk "and called, saying." This is redundant in contemporary English and has been simplified in the translation to "and said."
181tn (8:55) Grk "And her." Here kaiv (kai) is not translated because of differences between Greek and English style.
182sn (8:55) In other words, she came back to life; see Acts 20:10.
183tn (8:55) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
184tn (8:56) Grk "And her." Here kaiv (kai) is not translated because of differences between Greek and English style.
185sn (8:56) Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
1tn (9:1) Here dev (de) has not been translated.
2tn (9:1) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
3tn (9:1) An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action ("When he called... he gave") or antecedent (prior) action ("After he called... he gave"). The participle sugkalesavmeno" (sunkalesameno") has been translated here as indicating antecedent action.
4tc (9:1) Some MSS read "apostles" or "his disciples" here.
5sn (9:1) Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
6sn (9:2) "To send out" is a often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.
7tn (9:2) Or "to preach."
8sn (9:2) 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.
9tc (9:2) One important MS (B) omits the words "the sick."
sn (9:2) As Jesus' own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.
10tn (9:3) Grk "And he." Here kaiv (kai) is not translated because of differences between Greek and English style.
11tn (9:3) Grk "the"; in context the article is used as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
12sn (9:3) Mark 6:8 allows one staff. It might be that Luke's summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for "traveling light" which has been rendered in two slightly different ways.
13tn (9:3) Or "no traveler's bag"; or possibly "no beggar's bag" (L&N 6.145; BAGD 656 s.v. phvra).
14tn (9:3) Grk "have two tunics." See the note on the word "tunics" in 3:11.
15tn (9:4) Grk "And whatever." Here kaiv (kai) is not translated because of differences between Greek and English style.
16sn (9:4) Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
17tn (9:4) Grk "and depart from there." The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.
18tn (9:5) Grk "And wherever." Here kaiv (kai) is not translated because of differences between Greek and English style.
19tn (9:5) Grk "all those who do not receive you."
20tn (9:5) Or "city."
21sn (9:5) 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.
22tn (9:6) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
23tn (9:6) This is a distributive use of katav (kata); see L&N 83:12 where this verse is cited as an example of the usage.
24tn (9:6) Or "preaching the gospel."
sn (9:6) This verse is similar to Luke 9:2, except for good news at this point. The change means that to "preach the kingdom" is to "preach the good news." The ideas are interchangeable as summaries for the disciples' message. They are combined in Luke 8:1.
25sn (9:7) Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
26sn (9:7) See the note on tetrarch in 3:1.
27tn (9:7) Or "was very confused." See L&N 32.10 where this verse is given as an example of the usage.
28sn (9:7) John refers to John the Baptist, whom Herod had beheaded (v. 9).
29sn (9:8) 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.
30sn (9:8) The phrase had risen could be understood to mean "had 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. The three options of vv. 7-8 will be repeated in v. 19.
31tn (9:9) Grk "John I beheaded"; John's name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.
32tn (9:9) The expression ejzhvtei ijdei'n aujtovn (ezhtei idein auton, "was seeking to see him") probably indicates that Herod, for curiosity's sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.
33tn (9:10) Grk "And when." Here kaiv (kai) is not translated because of differences between Greek and English style.
34tn (9:10) The participle uJpostrevyante" (Jupostreyante") has been taken temporally.
35tn (9:10) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
36tn (9:10) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
37tc (9:10) Many MSS (Í* Í2 syrc bomss) read "deserted place" or "deserted place of a town" (A C W Ë(1) Ë13 Byz) here. The first variant is an assimilation to the parallel passage in Mark 6:32, while the second seems to be an intentional conflation of "deserted place" and "town." The preferred reading ("to a town") is supported by Ì75 Í1 B L 33 cop et pauci.
tn (9:10) Or "city."
38sn (9:10) Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town (as the majority of later MSS have it). It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.
39tn (9:11) Here kaiv (kai) is not translated because of differences between Greek and English style.
40sn (9:11) 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.
41sn (9:11) 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).
42tn (9:12) Grk "the day began to decline," looking to the approach of sunset.
43tn (9:12) Here dev (de) has been translated as "so" to indicate that the disciples' request was related to the approach of sunset.
44tn (9:12) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
45tn (9:12) That is, find someone to show them hospitality. L&N 34.61 has "find lodging," using this verse as an example.
46tn (9:12) Or "in a desert" (meaning a deserted or desolate area with sparse vegetation). Here w|de (Jwde) has not been translated.
47tn (9:13) Here the pronoun uJmei'" (Jumeis) is used, making "you" in the translation emphatic.
48tn (9:13) Here dev (de) has not been translated.
49tn (9:13) Grk "said."
50tn (9:13) This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
51tn (9:13) The participle poreuqevnte" (poreuqente") has been taken as indicating attendant circumstance.
52sn (9:13) 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.
53tn (9:14) The Greek text reads here a[ndre" (andres)--that is, adult males.
sn (9:14) This is a parenthetical note by the author. The actual count would be larger, as women and children were not included in this number (see the parallel in Matt 14:21).
54tn (9:14) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
55tn (9:14) Or "Make" (depending on how the force of the imperative verb is understood). Grk "cause them to recline" (the verb has causative force here).
56tn (9:15) Grk "and they"; the referent (the people) has been specified in the translation for clarity.
57tn (9:16) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
58sn (9:16) Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God "with respect to" the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the "Bread of Life."
59sn (9:17) There was more than enough for everybody, as indicated by the gathering of what was left over.
60tn (9:18) Grk "And it happened that." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) is not translated because of differences between Greek and English style.
61tn (9:18) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
62sn (9:18) Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.
63tn (9:18) Grk "the disciples were with him, and he asked them, saying."
64sn (9:18) "Who do the crowds say that I am?" The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke's Gospel.
65tn (9:19) Grk "And they." Here kaiv (kai) is not translated because of differences between Greek and English style.
66tn (9:19) Grk "And answering, they said." This is redundant in contemporary English and has been simplified to "They answered."
67sn (9:19) 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.
68sn (9:19) 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.
69tn (9:20) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
70tn (9:20) Here dev (de) has not been translated.
71tn (9:20) Grk "Peter answering, said." This is redundant in contemporary English and has been simplified to "Peter answered."
72tc (9:20) Some Western MSS (D it) add the appositive "Son" here.
tn (9:20) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (9:20) See the note on Christ in 2:11.
73tn (9:21) The combination of the participle and verb ejpitimhvsa" and parhvggeilen (epitimhsa" and parhngeilen, "commanding, he ordered") is a hendiadys that makes the instruction emphatic.
74sn (9:21) No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.
75sn (9:22) The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
76sn (9:22) Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
77tn (9:22) Or "and scribes." See the note on the phrase "experts in the law" in 5:21.
78sn (9:22) The description of the Son of Man being rejected...killed, and...raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
79tn (9:23) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
80sn (9:23) Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.
81tn (9:23) Grk "to come after me."
82tn (9:23) This translation better expresses the force of the Greek third person imperative than the traditional "let him deny," which could be understood as merely permissive.
83sn (9:23) Only Luke mentions taking up one's cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
84sn (9:24) The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
85tn (9:25) Grk "a man," but a[nqrwpo" (anqrwpo") is used in a generic sense here to refer to both men and women.
86sn (9:26) 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.
87tn (9:26) This pronoun (tou'ton, touton) is in emphatic position in its own clause in the Greek text: "of that person the Son of Man will be ashamed..."
88tn (9:26) "Glory" is repeated here for clarity and smoothness because the literal phrase, "in the glory of him and of the Father and of the holy angels," is unacceptably awkward in contemporary English.
89tn (9:27) Grk "I tell you truly" (levgw deV uJmi'n ajlhqw'", legw de Jumin alhqw").
90tn (9:27) The Greek negative here (ouj mhv, ou mh) is the strongest possible.
91sn (9:27) That is, who will not die (physically).
92sn (9:27) 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.
93tn (9:28) Grk "Now it happened that about." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
94tn (9:28) Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses wJseiv (Jwsei, "about") to give an approximate reference.
95tn (9:28) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
96tn (9:29) Grk "And as." Here kaiv (kai) is not translated because of differences between Greek and English style.
97tn (9:29) Here the preposition ejn (en) plus the dative articular aorist infinitive has been translated as a temporal clause (D. B. Wallace, Exegetical Syntax, 595).
98tn (9:29) Or "the appearance of his face became different."
sn (9:29) In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (I Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord's glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
99tn (9:30) Grk "And behold." Here kaiv (kai) is not translated because of differences between Greek and English style. The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
100sn (9:30) Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
101tn (9:30) Grk "two men were talking with him, who were Moses and Elijah." The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.
102tn (9:31) Grk "his exodus," which refers to Jesus' death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.
103tn (9:31) Or "accomplish," "bring to completion."
104tn (9:32) Grk "weighed down with sleep" (an idiom).
105tn (9:32) Or "after they became fully awake," "but they became fully awake and saw."
106tn (9:33) Grk "And it happened that as." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
107tn (9:33) Grk "as they"; the referent ("the men," referring to Moses and Elijah) has been specified in the translation for clarity.
108tn (9:33) Grk "to leave from him."
109tn (9:33) Or "booths," "dwellings" (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
sn (9:33) By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.
110tn (9:34) Here dev (de) has not been translated.
111sn (9:34) This cloud is the cloud of God's presence and the voice is his as well.
112tn (9:34) Or "appeared."
113tn (9:34) Or "surrounded."
114tn (9:35) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
115tc (9:35) Some MSS read, "the one I love" (A C* W Ë13 33 Byz it) or "the one I love, in whom I am well pleased" (C3 D Y et pauci) here instead of "the Chosen One," but this is probably an assimilation to Matt 17:5 and Mark 9:7.
tn (9:35) The participle oJ ejklelegmevno" (Jo eklelegmeno"), which could be translated "the One who has been chosen," is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar oJ ejklektov" (Jo eklekto") which also appears in Luke 23:35.
sn (9:35) This divine endorsement is like Luke 3:22 at Jesus' baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.
116sn (9:35) The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
117tn (9:36) Here kaiv (kai) is not translated because of differences between Greek and English style.
118tn (9:36) Here kaiv (kai) has been translated as "so" to indicate the concluding summary of the account.
119sn (9:36) Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
120tn (9:37) Grk "Now it happened that on." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
121tn (9:38) Grk "And behold." Here kaiv (kai) has been translated as "then" to indicate the somewhat unexpected appearance of the man. The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
122tn (9:38) Grk "cried out, saying." The participle levgwn (legwn) is redundant in contemporary English and has not been translated.
123tn (9:38) This verb means "to have regard for"; see Luke 1:48.
124tn (9:39) Grk "and behold, a." Because of the length and complexity of the Greek sentence, kaiv (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
125tn (9:39) The Greek here is slightly ambiguous; the subject of the verb "screams" could be either the son or the spirit.
126sn (9:39) The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
127tn (9:39) 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.
128tn (9:40) Grk "And I." Because of the length and complexity of the Greek sentence, kaiv (kai) has not been translated here; instead a new sentence was started in the translation.
129sn (9:40) Note the repetition of the verb from v. 38, an indication of the father's desperation.
130tn (9:40) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
131tn (9:41) Grk "And answering, Jesus said." This is redundant in contemporary English and has been simplified to "Jesus answered." Here dev (de) has not been translated.
132tn (9:41) Grk "O." The marker of direct address, w\ (w), is functionally equivalent to a vocative and is represented in the translation by "you."
133tn (9:41) Or "faithless."
sn (9:41) The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
134tn (9:41) Grk "how long."
135tn (9:41) Or "and put up with." See Num 11:12; Isa 46:4.
136sn (9:41) The pronouns you...you are plural, indicating that Jesus is speaking to a group rather than an individual.
137tn (9:42) Here dev (de) has not been translated.
138tn (9:42) Grk "he"; the referent (the boy) has been specified in the translation for clarity.
139sn (9:42) At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
140tn (9:42) See L&N 23.167-68, where the second verb susparavssw (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here "and shook him with convulsions."
141tn (9:42) Or "commanded" (often with the implication of a threat, L&N 33.331).
142sn (9:42) This is a reference to an evil spirit. See Luke 4:33.
143tn (9:43) Here dev (de) has been translated as "then" to indicate the response at the conclusion of the account.
144sn (9:43) The revelation of the mighty power of God was the manifestation of God's power shown through Jesus. See Acts 10:38.
145tn (9:43) Grk "all"; the referent (the crowd) has been specified in the translation for clarity.
146tc (9:43) Some MSS (A C W Q Y 0115 Ë13 33 892 Byz al) actually supply "Jesus" here. Although that is almost certainly not the original reading, it indicates that somewhere during the process of transmitting the text one or more copyists felt the need to clarify the referent.
tn (9:43) Grk "he"; the referent (Jesus) has been specified in the translation for clarity. Some MSS have done the same.
147tn (9:44) Grk "Place these words into your ears," an idiom. The meaning is either "do not forget these words" (L&N 29.5) or "Listen carefully to these words" (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
148tn (9:45) Grk "it"; the referent (the meaning of the statement) has been specified in the translation for clarity.
149sn (9:45) The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
150tn (9:45) Here kaiv (kai) has been translated as "yet" to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
151tn (9:46) Grk "among them"; the referent (the disciples) has been specified in the translation for clarity.
152tn (9:46) The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
153tn (9:47) Grk "knowing the thoughts of their hearts" (an idiom).
154tn (9:47) On this use of parav (para), see BDF §239.1.1.
155tn (9:48) This verb, devcomai (decomai), is a term of hospitality (L&N 34.53).
156sn (9:48) Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples' selfish ambitions.
157tn (9:48) Grk "among you all, this one is great." The absence of a comparative term here makes the point that comparison should not be done.
158tn (9:49) Grk "And answering, John said." This is redundant in contemporary English and has been simplified to "John answered." Here dev (de) has not been translated.
159tc (9:49) Some MSS have "Teacher," making this parallel to Mark 9:38.
160tc (9:49) The translation follows the reading that has Luke's normal imperfect here. Some MSS have an aorist, which would be translated "we forbade him."
161tn (9:49) Grk "does not follow with us." Semantically this is equivalent to being a disciple.
162tn (9:51) Grk "And it happened that when." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
163tn (9:51) Grk "the days were being fulfilled." There is literary design here. This starts what has been called in the Gospel of Luke the "Jerusalem Journey." It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).
164sn (9:51) Taken up is a reference to Jesus' upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah's departure in 2 Kgs 2:9.
165tn (9:51) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
166tn (9:51) Grk "he set his face," a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
167tn (9:52) Grk "And he." Here kaiv (kai) is not translated because of differences between Greek and English style.
168tn (9:52) Grk "sent messengers before his face," an idiom.
169tn (9:52) Grk "And going along, they entered." The aorist passive participle poreuqevnte" (poreuqente") has been taken temporally. Here kaiv (kai) is not translated because of differences between Greek and English style.
170tn (9:52) Or "to prepare (things) for him."
171tn (9:53) Grk "they"; the referent (the villagers) has been specified in the translation for clarity.
172tn (9:53) Or "did not receive"; this verb, devcomai (decomai), is a term of hospitality or welcome (L&N 34.53).
173tn (9:53) Grk "his face was set toward Jerusalem."
sn (9:53) Jerusalem is the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.
174tn (9:54) Or "destroy."
175tc (9:54) Some MSS (A C D W Q Y Ë1 Ë13 33 Byz it) add "as also Elijah did," making the allusion to 2 Kgs 1:10ff. more explicit.
sn (9:54) An allusion to 2 Kgs 1:10, 12, 14.
176tn (9:55) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
177tc (9:55) A few MSS (K G Q Ë1 Ë13 579 700 2542 pm it) add "and he said, `You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people's lives, but to save [them].'" This variant is clearly secondary, as it gives some content to the rebuke.
sn (9:55) The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.
178tn (9:57) Grk "And as." Here kaiv (kai) is not translated because of differences between Greek and English style.
179tn (9:57) Grk "going," but "walking" is an accurate description of how they traveled about.
180tc (9:57) Some MSS (A C W Q Y Ë13 33 Byz) add "Lord" here.
sn (9:57) The statement "I will follow you wherever you go" is an offer to follow Jesus as a disciple, no matter what the cost.
181tn (9:58) Or "birds of the heaven"; the Greek word oujranov" (ouranos) may be translated "sky" or "heaven" depending on the context.
sn (9:58) The idiom birds of the sky refers to wild birds as opposed to domesticated fowl.
182sn (9:58) Jesus' reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
183tn (9:59) Grk "And he"; the referent (Jesus) has been specified in the translation for clarity. Here dev (de) has not been translated.
184tn (9:59) Grk "said."
185tn (9:60) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
186sn (9:60) There are several options for the meaning of Jesus reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in Palestine involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father's bones in a special box to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one's father would have seriously dishonored one's father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, "The matter in question is not the real issue," in which case Jesus was making a word-play on the wording of the man's (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, "Let the spiritually dead bury the dead." (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).
187sn (9:60) 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.
188tn (9:61) Grk "And another also said."
189tn (9:61) Grk "to those in my house."
190tn (9:62) Here dev (de) has not been translated.
191tn (9:62) Grk "the"; in context the article is used as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
192sn (9:62) Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.
193sn (9:62) .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.
1tn (10:1) Grk "And after these things." Here dev (de) has not been translated.
2tc (10:1) There is a difficult textual problem here and in v. 17, where the number is either "seventy" (Í A C L W Q Y Ë1 Ë13 Byz and several church fathers and early versions) or "seventy-two" (Ì75 B D 0181 et pauci lat as well as other versions and fathers). The more difficult reading is "seventy-two," since scribes might assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Dt 10:22; Jdg 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 (See B. M. Metzger, Textual Commentary, 127), although this is less likely. Only Luke notes a second larger mission like 9:1-6.
3tn (10:1) Or "city."
4tn (10:2) Here dev (de) has not been translated.
5sn (10:2) The phrase Lord of the harvest recognizes God's sovereignty over the harvest process.
6tn (10:2) Grk "to thrust out."
7tn (10:3) Grk "Behold I." The Greek word ijdouv (idou) is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
8sn (10:3) On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.
9sn (10:3) This imagery of wolves is found in inter-testamental Judaism as well; see Pss. Sol. 8:23.
10sn (10:4) On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
11tn (10:4) Traditionally, "a purse."
12tn (10:4) Or possibly "a beggar's bag" (L&N 6.145; BAGD 656 s.v. phvra).
13tn (10:4) Or "no one along the way."
14tn (10:5) Here dev (de) has not been translated.
15tn (10:5) Grk "Into whatever house you enter." This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as "whenever you enter a house."
16sn (10:5) The statement `May peace be on this house!' is really a benediction, asking for God's blessing. The requested shalom (peace) is understood as coming from God.
17sn (10:6) Son of peace is an idiomatic expression for someone who responds to the disciples' message, like "wisdom's child" in Luke 7:30.
18sn (10:6) The response to these messengers determines how God's blessing is bestowed--if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
19tn (10:7) Here dev (de) has not been translated.
20tn (10:7) Grk "eating and drinking the things from them" (an idiom for what the people in the house provide the guests).
21sn (10:7) On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
22tn (10:8) Grk "And whatever town you enter," but this is more often expressed in English as "whenever you enter a town." Here kaiv (kai) is not translated because of differences between Greek and English style.
23tn (10:8) Or "city." Jesus now speaks of the town as a whole, as he will in vv. 10-12.
24tn (10:8) Grk "and they"; the referent (the people who live in the town) has been specified in the translation for clarity.
25tn (10:9) Here kaiv (kai) is not 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 (10:9) Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
26tn (10:9) Grk "in it"; the referent (that town) has been specified in the translation for clarity.
27sn (10:9) 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.
28tn (10:9) Or "come near to you," suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ejggivzw (engizw) with the preposition ejpiv (epi) most likely suggests that the sense is "has come on" (see BAGD 213 s.v. ejggivzw 5.b; W. R. Hutton, "The Kingdom of God Has Come," ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000). 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.
29tn (10:10) Grk "whatever town you enter," but this is more often expressed in English as "whenever you enter a town."
30tn (10:10) Or "city."
31tn (10:10) Grk "and they"; the referent (the people who live in the town) has been specified in the translation for clarity.
32sn (10:10) More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God's kingdom.
33tn (10:10) The term platei'a (plateia) refers to the "broad street," so this refers to the main roads of the town.
34tn (10:11) Or "city."
35sn (10:11) See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
36tn (10:11) Here uJmi'n (Jumin) is translated as a dative of disadvantage.
37tc (10:11) Several MSS, including the majority of the later ones (A C W Q Y Ë13 Byz), add "on you" here, but it looks like it is an addition to agree with v. 9.
tn (10:11) As in v. 9, the combination of ejggivzw (engizw) with the preposition ejpiv (epi) is decisive in showing that the sense is "has come" (see BAGD 213 s.v. ejggivzw 5.b, and W. R. Hutton, "The Kingdom of God Has Come," ExpTim 64 [Dec 1952]: 89-91).
38sn (10:12) The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
39tn (10:12) Or "city."
40sn (10:13) Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after A.D. 30.
41tn (10:13) This introduces a second class (contrary to fact) condition in the Greek text.
42tn (10:13) Or "powerful deeds."
43sn (10:13) Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: "Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!"
44sn (10:15) Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
45tn (10:15) The interrogative particle introducing this question expects a negative reply.
46sn (10:15) In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
47tn (10:16) Grk "hears you"; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, "listen to" is one way to express this function (L&N 31.56).
48sn (10:16) Jesus linked himself to the disciples' message: responding to the disciples (listens to you) counts as responding to him.
49tn (10:16) The double mention of rejection in this clause--ajqetw'n ajqetei' (aqetwn aqetei) in the Greek text--keeps up the emphasis of the section.
50sn (10:16) The one who sent me refers to God.
51tn (10:17) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
52tc (10:17) See the note on the number "seventy-two" in Luke 10:1.
53tn (10:17) Or "the demons obey"; see L&N 36.18.
54tn (10:17) The prepositional phrase "in your name" indicates the sphere of authority for the messengers' work of exorcism.
55tn (10:18) Here dev (de) has been translated as "so" to indicate that Jesus' reply in vv. 18-20 follows from the positive report of the messengers in v. 17.
56tn (10:18) This is an imperfect tense verb.
57tn (10:18) In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
58tn (10:18) This is probably best taken as allusion to Isa 14:12; the phrase in common is ejk tou' oujranou' (ek tou ouranou). These exorcisms in Jesus' name are a picture of Satan's greater defeat at Jesus' hands (D. L. Bock, Luke [BECNT], 2:1006-7).
59tc (10:19) Some MSS (Ì45 A C3 D Q Y 0115 Ë13 33 Byz) have a present tense instead of a perfect tense (Ì75 Í B C* L W Ë1 579 700 892 1241 1424 2542 et pauci lat) here, but this is looking back at what the disciples did, so a perfect tense is more appropriate in terms of context.
60tn (10:19) Or perhaps, "trample on" (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
61sn (10:19) Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.
62tn (10:19) Or "I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy." The second prepositional phrase can be taken either as modifying the infinitive patei'n (patein, "to tread") or the noun ejxousivan (exousian, "power"). The former is to be preferred and has been represented in the translation.
sn (10:19) The enemy is a reference to Satan (mentioned in v. 18).
63tn (10:19) This is an emphatic double negative in the Greek text.
64tn (10:20) Grk "do not rejoice in this, that." This is awkward in contemporary English and has been simplified to "do not rejoice that."
65tn (10:20) The verb here is a present imperative, so the call is to an attitude of rejoicing.
66tn (10:20) The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
67tn (10:21) Grk "In that same hour" (L&N 67.1).
68tn (10:21) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
69sn (10:21) Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
70tn (10:21) Or "thank."
71sn (10:21) The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God's care. The two concepts are often related in the NT; see Eph 1:3-6.
72tn (10:21) Or "that."
73sn (10:21) See 1 Cor 1:26-31.
74tn (10:21) Grk "for (to do) thus was well pleasing before you," BAGD 257 s.v. e[mprosqen 2.d; speaking of something taking place "before" God is a reverential way of avoiding direct connection of the action to him.
75sn (10:22) This verse has been noted for its conceptual similarity to teaching in John's Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
76tn (10:22) Or "wishes." Here it is the Son who has sovereignty.
77tn (10:23) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
78tn (10:23) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
79tn (10:23) Grk "turning to the disciples, he said." The participle strafeiv" (strafei") is translated as a finite verb due to requirements of contemporary English style.
80tn (10:23) Grk "the"; in context the article is used as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
81sn (10:23) This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
82sn (10:24) This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
83tn (10:25) Grk "And behold." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic. The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
84tn (10:25) Traditionally, "a lawyer." This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
85tn (10:25) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
86sn (10:25) The combination of inherit with eternal life asks, in effect, "What must I do to be saved?"
87tn (10:26) Grk "How do you read?" The pronoun "it" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
88tn (10:27) Grk "And he"; the referent (the expert in religious law, shortened here to "the expert") has been specified in the translation for clarity. Here dev (de) has not been translated.
89tn (10:27) Grk "You will love." The future indicative is used here with imperatival force (see D. B. Wallace, Exegetical Syntax, 452 and 569).
90sn (10:27) A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one's being.
91tn (10:27) This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
92tn (10:28) Grk "And he"; the referent (Jesus) has been specified in the translation for clarity. Here dev (de) has not been translated.
93sn (10:28) Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus' message, as to love God is to respond to his Son; see v. 22.
94tn (10:29) Grk "And he"; the referent (the expert in religious law, shortened here to "the expert") has been specified in the translation for clarity.
95tn (10:29) Or "vindicate."
sn (10:29) The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).
96tn (10:30) Grk "answering, said." This is redundant in contemporary English and has been simplified to "replied."
97sn (10:30) The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
98tn (10:30) Grk "and beat," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
99sn (10:30) That is, in a state between life and death; severely wounded.
100sn (10:31) The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
101tn (10:31) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context between the priest's expected action (helping the victim) and what he really did.
102tn (10:31) Grk "him"; the referent (the injured man) has been specified in the translation for clarity.
103sn (10:31) It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.
104sn (10:31) The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
105tn (10:32) Here katav (kata) has been translated "up to"; it could also be translated "upon."
106tn (10:32) The clause containing the aorist active participle ejlqwvn (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.
107tn (10:33) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
108tn (10:33) This is at the beginning of the clause, in emphatic position in the Greek text.
109tn (10:33) The participle oJdeuvwn (Jodeuwn) has been translated as an adjectival participle; it could also be taken temporally ("while he was traveling").
110tn (10:33) Grk "he"; the referent (the injured man) has been specified in the translation for clarity.
111tn (10:33) "Him" is not in the Greek text but is implied. The verb means "to feel compassion for," and the object of the compassion is understood.
sn (10:33) Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.
112tn (10:34) Here kaiv (kai) is not translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
113tn (10:34) The words "to him" are not in the Greek text but are implied. The participle proselqwvn (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
114sn (10:34) The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
115tn (10:34) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
116tn (10:34) It is not clear whether the causative nuance of the verb included actual assistance or not ("helped him on" versus "had him get on"; see L&N 15.98), but in light of the severity of the man's condition as described in the preceding verses, some degree of assistance was almost certainly needed.
117sn (10:34) His own animal refers to a riding animal, presumably a donkey, but not specified.
118tn (10:35) Grk "And the." Here kaiv (kai) is not translated because of differences between Greek and English style.
119tn (10:35) Grk "two denarii."
sn (10:35) 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.
120tn (10:35) Grk "when I come back"; the words "this way" are part of an English idiom used to translate the phrase.
121sn (10:36) 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.
122tn (10:37) Grk "And he"; the referent (the expert in religious law) has been specified in the translation for clarity. Here dev (de) has not been translated.
123sn (10:37) The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
124tn (10:37) Here dev (de) has been translated as "so" to indicate the concluding summary.
125tn (10:37) This recalls the verb of the earlier reply in v. 28.
126tn (10:38) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
127tc (10:38) Many MSS add "into the house" (Ì3vid Í C L X 33 579 et pauci) or "into her house" (A D W Q Y 070 Ë1 Ë13 Byz lat). The variation argues against originality, though the qualifying phrase is implied from the context anyway. The shorter reading is found in Ì45 Ì75 B.
tn (10:38) For the meaning "to welcome, to have as a guest" see L&N 34.53.
128tn (10:39) Here kaiv (kai) is not translated because of differences between Greek and English style.
129tn (10:39) This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
130sn (10:39) The description of Mary sitting at the Lord's feet and listening to him makes her sound like a disciple (compare Luke 8:35).
131sn (10:40) The term distracted means "to be pulled away" by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
132tn (10:40) Grk "with much serving."
133tn (10:40) Here dev (de) has been translated as "so" to indicate that the following was a result of Martha's distraction.
134tn (10:40) The negative ouj (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
135tn (10:40) Grk "has left me to serve alone."
136tn (10:40) The conjunction ou\n (oun, "then, therefore") has not been translated here.
137tc (10:41) Some MSS (A B* C D W Q Y Ë1 Ë13 Byz it) read "Jesus" instead of "the Lord" here.
138tn (10:41) Grk "answering, said to her." This is redundant in contemporary English and has been simplified to "answered her."
139sn (10:41) The double vocative Martha, Martha communicates emotion.
140tn (10:41) Or "upset." Here the meanings of merimnavw (merimnaw) and qorubavzomai (qorubazomai) reinforce each other (L&N 25.234).
141tc (10:42) Or, with some MSS (Ì3 Í B C2 L 070vid Ë1 33 579 et pauci), "few things are needed--or only one." The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not clear how the variants would arise from it. Either way, the point is, Mary has made a good choice and there is no need to rebuke her.
142tn (10:42) Or "better"; Grk "good." This is an instance of the positive adjective used in place of the superlative adjective. According to D. B. Wallace, Exegetical Syntax, 298, this could also be treated as a positive for comparative ("better").
1tn (11:1) Grk "And it happened that while." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
2tn (11:1) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
3tn (11:1) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
4sn (11:1) John refers to John the Baptist.
5sn (11:1) 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.
6sn (11:2) 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.
7tc (11:2) Some MSS (A C D W Q Y 070 Ë13 33vid Byz it) add "who is in heaven" here. This makes the prayer begin like the version in Matt 6:9, but the Lucan version is not exactly the same and is given on a different occasion.
sn (11:2) 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.
8tn (11:2) Grk "hallowed be your name."
9tc (11:2) Some MSS add, "your will be done on earth as in heaven," making this version parallel to Matt 6:10.
sn (11:2) Your kingdom come represents the hope for the full manifestation of God's promised rule.
10tn (11:3) Or "Give us bread each day for the coming day," or "Give us each day the bread we need for today." The term ejpiouvsio" (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include "daily," "the coming day," and "for existence." See BAGD 296 s.v.; L&N 67:183, 206.
11tn (11:4) 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.
12tc (11:4) Some MSS add, "but deliver us from evil," an assimilation to Matt 6:13.
tn (11:4) Or "into a time of testing."
sn (11:4) The request Do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
13tn (11:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
14tn (11:5) Grk "Who among you will have a friend and go to him."
15tn (11:5) Grk "he will go to him."
16tn (11:5) The words "of bread" are not in the Greek text, but are implied by a[rtou" (artou", "loaves").
17tn (11:6) Grk "has come to me from the road."
18sn (11:6) The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.
19tn (11:7) Kajkei'no" (kakeino") has been translated "Then he."
20tn (11:7) Grk "answering, he will say." This is redundant in contemporary English and has been simplified to "he will reply."
21sn (11:7) In ancient homes, the beds were often all together in one room; thus the householder says with me.
22tn (11:7) 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.
23tn (11:8) Grk "he"; the referent (the man in bed in the house) has been specified in the translation for clarity.
24tn (11:8) Grk "his"; the referent (the first man mentioned) has been specified in the translation for clarity.
25tn (11:8) The term ajnaivdeia (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or "audacity," which comes close. It most likely describes the one making the request, since the unit's teaching is an exhortation about persistence in prayer. Some translate the term "shamelessness" which is the term's normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
26tn (11:9) Here kaiv (kai, from kagwv [kagw]) has been translated as "so" to indicate the conclusion drawn from the preceding parable.
27sn (11:9) The three present imperatives in this verse (Ask...seek...knock) are probably intended to call for a repeated or continual approach before God.
28tn (11:9) Grk "it"; the referent (a door) is implied by the context and has been specified in the translation for clarity.
29sn (11:10) The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
30tn (11:10) Grk "it"; the referent (a door) is implied by the context and has been specified in the translation for clarity.
31tn (11:11) Grk "the"; in context the article is used as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
32tc (11:11) Many MSS (Í A C D L W Q Y Ë1 Ë13 33 Byz lat) insert "bread, does not give him a stone instead, or"; the addition looks like a harmonization to Matt 7:9.
33sn (11:11) The snake probably refers to a water snake.
34sn (11:12) The two questions of vv. 11-12 expect the answer, "No father would do this!"
35tn (11:13) The participle uJpavrconte" (Juparconte") has been translated as a concessive participle.
36sn (11:13) The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
37tn (11:14) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
38sn (11:14) That is, the demon caused muteness or speechlessness.
39tn (11:14) Grk "And it happened that when." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here dev (de) has not been translated either.
40sn (11:14) 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.
41tn (11:15) Grk "By Beelzebul."
sn (11:15) Beelzebul is another name for Satan. So some people recognized Jesus' work as supernatural, but called it diabolical.
42tn (11:15) Or "prince."
43tn (11:16) Grk "testing"; the participle is taken as indicating the purpose of the demand.
44tn (11:16) The pronoun "him" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
45tn (11:16) Grk "seeking from him." The imperfect ejzhvtoun (ezhtoun) is taken ingressively. It is also possible to regard it as iterative ("kept on asking").
46sn (11:16) What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
47tn (11:17) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
48sn (11:17) Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.
49tn (11:17) Or "is left in ruins."
50tn (11:17) Grk "and house falls on house." This phrase pictures one house collapsing on another, what is called today a "house of cards."
51tn (11:18) Here dev (de) has been translated as "so" to indicate that the clause that follows is a logical conclusion based on the preceding examples.
52tn (11:18) This first class condition, the first of three "if" clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan's kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
53tn (11:18) Grk "because." "I ask you this" is supplied for the sake of English.
54sn (11:19) Most read your sons as a reference to Jewish exorcists (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 oiJ uiJoiV uJmw'n at Matthew 12:27/Luke 11:19," JSNT 46 [1992]: 41-51). Jesus' point then 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.
55tn (11:19) The pronoun "them" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
56sn (11:20) The finger of God is a figurative reference to God's power (L&N 76.3). This phrase was used of God's activity during the Exodus (Exod 8:19).
57sn (11:20) 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.
58tn (11:20) The phrase e[fqasen ejf* uJma'" (efqasen ef' Juma") is also quite important. Does it mean merely "approach" or actually "come upon"? The issue here is like the one in 10:9 (see note there on the phrase "come on"). Is the arrival of the kingdom in process or merely anticipated? Two factors favor arrival. First, the prepositional phrase "on you" suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God's authority has come.
59tn (11:21) The "strong man" here pictures Satan.
60tn (11:21) The word aujlhv (aulh) describes any building large and elaborate enough to have an interior courtyard, thus "dwelling, palace, mansion" (L&N 7.6).
61tn (11:21) Grk "his goods are in peace."
62tn (11:22) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
63sn (11:22) The stronger man here pictures Jesus.
64tn (11:22) Grk "stronger man than he attacks."
65tn (11:22) Grk "his"; the referent (the first man mentioned) has been specified in the translation for clarity.
66tn (11:22) Grk "on which he relied."
67tn (11:22) Or "and distributes."
68sn (11:22) Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus' acts of healing mean that the war is being won and the kingdom is coming.
69sn (11:23) Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
70sn (11:23) For the image of scattering, see Pss. Sol. 17:18.
71sn (11:24) This is a reference to an evil spirit. See Luke 4:33.
72tn (11:24) Grk "man." This is a generic use of a[nqrwpo" (anqrwpo"), referring to both males and females.
73sn (11:24) The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
74tn (11:24) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
75tc (11:24) Some MSS (Ì45 Í* A C D W Y Ë1 Ë13 Byz lat) omit tovte (tote), but its presence is the harder reading.
76tn (11:24) Grk "I will return to my house from which I came."
77tn (11:25) Grk "comes."
78tn (11:25) The words "the house" are not in Greek but are implied.
79sn (11:25) The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story's only point is about responding to Jesus. This is possible and certainly is an application of the passage.
80tn (11:26) Here kaiv (kai) has been translated as "so" to indicate the concluding point of the story.
81tn (11:26) Grk "man." This is a generic use of a[nqrwpo" (anqrwpo"), referring to both males and females.
82sn (11:26) The point of the story is that to fail to respond is to risk a worse fate than when one started.
83tn (11:27) Grk "And it happened that as." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here dev (de) has not been translated.
84tn (11:27) Grk "lifted up her voice and said." This idiom is somewhat redundant in contemporary English and has been simplified to "spoke out."
85tn (11:27) For this term see L&N 8.69.
86sn (11:27) Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is "Blessed is your mother!" The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.
87tn (11:28) Grk "said."
88sn (11:28) This is another reference to hearing and doing the word of God, which here describes Jesus' teaching; see Luke 8:21.
89tn (11:29) Here dev (de) has not been translated.
90tn (11:29) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
91sn (11:29) The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.
92sn (11:29) As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus' teaching about wisdom and repentance.
93tn (11:30) Grk "to the Ninevites." What the Ninevites experienced was Jonah's message (Jon 3:4, 10; 4:1).
94tn (11:30) The repetition of the words "a sign" are not in the Greek text, but are implied and are supplied here for clarity.
95tc (11:30) Only the Western MS D and a few Itala MSS add here a long reference to Jonah being in the belly of the fish for three day and nights and the Son of Man being three days in the earth.
96sn (11:31) On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
97sn (11:31) For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
98tn (11:31) Grk "men"; the word here (ajnhvr, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as it seems to be here (cf. BAGD 66 s.v. 1, 6).
99tn (11:31) Grk "behold."
100sn (11:31) The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.
101tn (11:32) Grk "men"; the word here (ajnhvr, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as it seems to be here (cf. BAGD 66 s.v. 1, 6).
102tn (11:32) Grk "at the preaching of Jonah."
sn (11:32) The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.
103tn (11:32) Grk "behold."
104tn (11:33) Or perhaps "in a cellar" (L&N 28.78). The point is that the light of Jesus' teaching has been put in public view.
105tc (11:33) The phrase "or under a basket" is lacking is some important MSS (Ì45 Ì75 L G X 070 Ë1 700* 1241 2542 et pauci). It is hard to decide in this case, since the inclusion of "or under a basket" is widely attested by the overwhelming majority of MSS, including some early and decent witnesses. The parallel passage in Luke 8:16 does not include "under a basket." If the phrase "under a basket" were added as a harmonization of Mark 4:21 and Matt 5:15, it is surprising that scribes did not add the phrase at Luke 8:16 as well. It is more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words, "or under a basket" have the marks of originality.
tn (11:33) Or "a bowl"; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated "basket, box, bowl" (L&N 6.151).
106tn (11:34) Or "sound" (so L&N 23.132 and most scholars). A few scholars take this word to mean something like "generous" here (L&N 57.107). partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the "eye" is a metonymy for the entire person ("if you are generous").
107tn (11:34) Or "when it is sick" (L&N 23.149).
sn (11:34) There may be a slight wordplay here, as this term can also mean "evil," so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.
108tn (11:35) This is a present imperative, calling for a constant watch (L&N 24.32; D. B. Wallace, Exegetical Syntax, 721).
109sn (11:35) Here you is a singular pronoun, individualizing the application.
110tn (11:36) This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
111tn (11:36) Grk "Therefore"; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it is translated "then" here.
112tn (11:36) Grk "not having any part dark."
113tn (11:36) Grk "it will be completely illumined as when a lamp illumines you with its rays."
114tn (11:37) The use of the aorist infinitive here should probably be translated "as he spoke" rather than "while he was speaking" (see D. B. Wallace, Exegetical Syntax, 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
115sn (11:37) See the note on Pharisees in 5:17.
116tn (11:37) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
117tn (11:37) 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.
118tn (11:38) Here dev (de) has not been translated.
119tn (11:38) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
120tn (11:38) The words "his hands" are not in the Greek text, but have been supplied for clarity.
sn (11:38) Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:14; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).
121sn (11:39) The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
122tn (11:39) Or "and evil."
123sn (11:40) You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
124tn (11:40) The question includes a Greek particle, ouj (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
125tn (11:41) Grk "Give the things inside as alms."
sn (11:41) In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author's social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).
126tn (11:41) Grk "and behold." The Greek word ijdouv (idou) at the beginning of this clause is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
127sn (11:41) The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one's religious duties, such as almsgiving, and the inner condition of one's heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.
128tn (11:42) Grk "Woe to you...because you..." The causal particle o{ti (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).
129tn (11:42) Or "you tithe mint."
130sn (11:42) These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
131tn (11:42) Grk "and rue." Kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
sn (11:42) Rue was an evergreen herb used for seasoning.
132sn (11:42) Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
133tn (11:42) Grk "those"; but this has been translated as "the other" to clarify which are meant.
134tn (11:43) Or "seats of honor." The term here is plural and is not a reference only to the lead "seat of Moses" in the synagogue, but includes the front seats near the ark.
135sn (11:43) See the note on synagogues in 4:15.
136tn (11:43) Grk "and the greetings."
sn (11:43) The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.
137tc (11:44) Some MSS (A D W Q Y Ë13 Byz it) add "experts in the law and Pharisees, hypocrites," but this looks like assimilation to the parallel in Matt 23:25, 27, 29.
138tn (11:44) Grk "men." This is a generic use of a[nqrwpo" (anqrwpo"), referring to both males and females.
139sn (11:44) In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.
140sn (11:45) That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
141tn (11:45) For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
142tn (11:46) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
143tn (11:46) Grk "said."
144tn (11:46) Here "as well" is used to translate kaiv (kai) at the beginning of the statement.
145tn (11:46) Grk "men." This is a generic use of a[nqrwpo" (anqrwpo"), referring to both males and females.
146tn (11:46) Grk "you yourselves do not touch." This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
147sn (11:47) The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is "The only prophet you honor is a dead prophet!" (The Sayings of Jesus, 101).
148tn (11:47) Or "forefathers"; Grk "fathers."
149tn (11:48) Grk "you are witnesses and approve of."
150tn (11:48) Or "forefathers"; Grk "fathers."
151tn (11:48) Grk "them"; the referent (the prophets) has been specified in the translation for clarity.
152tn (11:48) "Their," i.e., the prophets.
153tc (11:48) The majority of MSS insert the words "their tombs," filling out the sentence. But since a wide distribution of early Alexandrian and Western MSS omit these words (Ì75Í B D L 579 1241 et pauci), it is likely they were not original to the text of Luke.
tn (11:48) The object "their tombs" is not original to the Greek text, but is understood from the context.
154sn (11:49) The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
155tn (11:50) Or "that this generation may be charged with"; or "the blood of all the prophets... may be required from this generation." This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
156tc (11:50) The MS tradition here divides between a present tense and a perfect tense, but the perfect tense is the harder reading.
157tn (11:50) Or "foundation." However, this does not suggest a time to the modern reader.
158tn (11:50) The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
159sn (11:51) Gen 4:10 indicates that Abel's blood cried out for justice.
160sn (11:51) It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
161tn (11:51) Or "who perished."
162tn (11:51) Or "and the temple"; Grk "and the house," but in this context a reference to the house of God as a place of sanctuary.
163tn (11:51) Or "required from."
164sn (11:52) You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
165tn (11:52) Or "you tried to prevent."
166tn (11:53) Or "the scribes." See the note on the phrase "experts in the law" in 5:21.
167tn (11:53) Or "terribly."
168tn (11:53) For this term see L&N 33.183.
169tn (11:54) Grk "lying in ambush against," but this is a figurative extension of that meaning.
170tn (11:54) This term was often used in a hunting context (BAGD 360 s.v. qhreuvw; L&N 27.30). Later examples of this appear in Luke 20.
171tc (11:54) The Western MS D has a much longer ending to these verses, but it is not well attested and therefore not original. Even the best attested portion of the addition about being able to accuse him looks like assimilation to Luke 6:7.
1tn (12:1) The phrase ejn oi|" (en Jois) can be translated "meanwhile."
2tn (12:1) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
3tn (12:1) According to L&N 27.59, "to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against." This is another Lucan present imperative calling for constant vigilance.
4sn (12:1) See the note on Pharisees in 5:17.
5sn (12:1) The pursuit of popularity can lead to hypocrisy, if one is not careful.
6tn (12:2) Or "concealed."
7sn (12:2) I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.
8tn (12:3) Or "because." Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.
9tn (12:3) Grk "spoken in the ear," an idiom. The contemporary expression is "whispered."
10sn (12:3) The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BAGD 803 s.v. tamei'on 1).
11sn (12:3) Proclaimed from the housetops is an idiom for proclaiming something publicly (L&N 7.51).
12tn (12:4) Here dev (de) has not been translated.
13sn (12:4) Judaism had a similar exhortation in 4 Macc 13:14-15.
14tn (12:5) Grk "will show," but in this reflective context such a demonstration is a warning or exhortation.
15sn (12:5) The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
16tn (12:5) The direct object ("you") is understood.
17sn (12:5) The word translated hell is "Gehenna" (gevenna, geenna), a Greek transliteration of the Hebrew words ge hinnom ("Valley of Hinnom"). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
18sn (12:6) The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour's average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
19sn (12:7) Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.
20tn (12:8) Here dev (de) has not been translated.
21tn (12:8) Or "confesses."
22tn (12:8) Although this is a generic reference and includes both males and females, in this context "men" has been retained because of the wordplay with the Son of Man and the contrast with the angels.
23sn (12:8) This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.
24sn (12:10) Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one's entire life, an obstinate rejection of God's message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.
25tn (12:10) Grk "it will not be forgiven the person who blasphemes against the Holy Spirit."
26sn (12:11) 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 (12:11) See the note on synagogues in 4:15.
27tn (12:11) Grk "and the," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
28tn (12:11) Grk "about how or what you should say in your defense," but this is redundant with the following clause, "or what you should say."
29tn (12:12) Grk "in that very hour" (an idiom).
30tn (12:12) Grk "what it is necessary to say."
31tn (12:13) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
32sn (12:13) Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
33tn (12:14) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
34tn (12:14) This term of address can be harsh or gentle depending on the context (BAGD 68 s.v. a[nqrwpo" 1.a.g). Here it is a rebuke.
35tn (12:14) The pronoun uJma'" (Jumas) is plural, referring to both the man and his brother; thus the translation "you two."
36tn (12:15) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
37tn (12:15) See L&N 13.154 for this use of the middle voice of fulavssw (fulassw) in this verse.
38tn (12:15) 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.
39tn (12:16) Grk "And he." Here dev (de) has been translated as "then" to indicate the connection to the preceding statement.
40tn (12:16) Grk "a parable, saying." The participle levgwn (legwn) is redundant in contemporary English and has not been translated here.
41tn (12:16) Or "yielded a plentiful harvest."
42tn (12:17) Here kaiv (kai) has been translated as "so" to indicate that this is a result of the preceding statement.
43tn (12:17) Grk "to himself, saying." The participle levgwn (legwn) is redundant in contemporary English and has not been translated here.
44sn (12:17) I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man's solution, particularly the arrogance reflected in v. 19.
45tn (12:18) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
46sn (12:18) Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
47tc (12:18) Some MSS read just "all my produce" here, while others read "all my produce and goods." It is hard to explain why a reference to goods would be added to the text and appear in two variants, if one of them was not original. Thus the reading used in the translation, which also has the support of two early MSS and several others (Ì75 Í2 B L 070 Ë1 Ë13 579 892 1241 et pauci), is preferred.
48tn (12:19) Grk "to my soul," which is repeated as a vocative in the following statement, but is left untranslated as redundant.
49tn (12:20) Grk "your soul," but yuchv (yuch) is frequently used of one's physical life. It clearly has that meaning in this context.
50tn (12:20) Or "required back." This term, ajpaitevw (apaitew), has an economic feel to it and is often used of a debt being called in (BAGD 80 s.v. 1).
51tn (12:20) Grk "the things you have prepared, whose will they be?" The words "for yourself" are not in the Greek text, but are implied.
52sn (12:21) It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.
53tn (12:22) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative. Jesus' remarks to the disciples are an application of the point made in the previous parable.
54tn (12:22) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
55tn (12:22) Or "do not be anxious."
56tc (12:22) Some MSS refer to "your life" here, supplying the pronoun uJmw'n (Jumwn). MS support is divided, but in context the article can be translated as a possessive pronoun anyway (D. B. Wallace, Exegetical Syntax, 215).
57tc (12:22) Some MSS have "your body" here, supplying the pronoun uJmw'n (Jumwn). In any case, in context the article can be translated as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
58tc (12:23) The explanation follows here, though some MSS (Ì45 A K Q W G D Y 070 565 1424 pm) omit gavr (gar).
59tn (12:24) Or "crows." Crows and ravens belong to the same family of birds. English generally uses "crow" as a general word for the family. Palestine has several indigenous members of the crow family.
60tn (12:24) Or "God gives them food to eat." L&N 23.6 has both "to provide food for" and "to give food to someone to eat."
61tn (12:25) Or "by being anxious."
62tn (12:25) Or "a cubit." A cubit (ph'cu", phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, "hour" is usually used [BAGD 656-57 s.v.] although "day" has been suggested [L&N 67.151]).
63tn (12:25) Or "to his height." The term hJlikiva (Jhlikia) is ambiguous in the same way as ph'cu" (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BAGD 345 s.v. 2 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: worrying adds nothing to life span or height.
64tn (12:26) This is a first class condition in the Greek text.
65tn (12:26) Or "why are you anxious for."
66tn (12:27) Traditionally, "lilies." According to L&N 3.32, "Though traditionally krivnon 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.
67tn (12:27) Traditionally, "toil." Although it might be argued that "work hard" would be a more precise translation of kopiavw (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
68tc (12:27) A few MSS (D plus a very few later versional witnesses and fathers) have "do not spin or weave" here.
69tn (12:28) This is a first class condition in the Greek text.
70tn (12:28) Grk "grass in the field."
71tn (12:28) Grk "which is in the field today."
72tn (12:28) 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 (12:28) The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
73sn (12:28) 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.
74tn (12:29) Here kaiv (kai) has been translated as "so" to indicate a conclusion drawn from the previous illustrations.
75tn (12:29) Grk "do not seek," but this could be misunderstood to mean that people should make no attempt to obtain their food.
76tn (12:29) The words "about it" have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.
77tn (12:30) Grk "seek."
78tn (12:31) Grk "seek," but in the sense of the previous verses.
79tc (12:31) A significant number of MSS (Ì45 A D1 Q W Q 070 Ë1 Ë13 33 Byz lat) read "his" instead of "God's," but since this would refer back to the Father in the previous verse, the overall meaning is not affected.
80sn (12:31) God's kingdom 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.
81tn (12:32) Or perhaps, "your Father chooses."
82sn (12:33) The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
83tn (12:33) Grk "give alms," but this term is not in common use today.
84tn (12:33) Grk "in the heavens."
85tn (12:33) Or "an unfailing treasure in heaven," or "an inexhaustible treasure in heaven."
86sn (12:33) See Jas 5:2.
87sn (12:34) Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
88tn (12:35) Grk "Let your loins be girded," an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.
89sn (12:35) Keep your lamps burning means to be ready at all times.
90tn (12:36) That is, like slaves (v. 37), although ajnqrwvpoi" (anqrwpoi") is used here.
91sn (12:36) An ancient wedding celebration could last for days (Tob 11:18).
92tn (12:37) See the note on the word "slave" in 7:2.
93tn (12:37) Or "watching"; Grk "awake," but in context this is not just being awake but alert and looking out.
94tn (12:37) Grk "Truly (ajmhvn, amhn), I say to you."
95tn (12:37) See v. 35 (same verb).
96tn (12:37) Grk "have them recline 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.
97tn (12:37) The participle parelqwvn (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
98sn (12:37) He...will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.
99sn (12:38) The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.
100tn (12:38) Grk "finds (them) thus"; but this has been clarified in the translation by referring to the status ("alert") mentioned in v. 37.
101tn (12:38) Grk "blessed are they"; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
102sn (12:39) On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
103tc (12:39) Some MSS (Í1 A B L Q W Q Y 070 Ë1 Ë13 33 Byz lat) read "he would have watched and not let" here.
104sn (12:40) Jesus made clear that his coming could not be timed, and suggested it would take some time--so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
105tn (12:41) Grk "And Peter." Here dev (de) has been translated as "then" to indicate the connection to the preceding statement.
106sn (12:41) Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
107tn (12:42) Grk "And the Lord said." Here kaiv (kai) is not translated because of differences between Greek and English style.
108tn (12:42) Or "administrator," "steward" (L&N 37.39).
109tn (12:42) This term, qerapeiva (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
110tn (12:43) See the note on the word "slave" in 7:2.
111tn (12:43) That is, doing his job, doing what he is supposed to be doing.
112tn (12:44) Grk "Truly (ajlhqw'", alhqw"), I say to you."
113tn (12:44) Grk "he"; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
114tn (12:45) 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").
115tn (12:45) The term "that" (ejkei'no", 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.
116tn (12:45) Grk "should say in his heart."
117tn (12:45) Or "is taking a long time."
118sn (12:45) 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.
119tn (12:45) The word "other" is not in the Greek text, but is implied.
120tn (12:45) Grk "the menservants and the maidservants." The term here, used in both masculine and feminine grammatical forms, is pai'" (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).
121tn (12:46) The verb dicotomevw (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as "punish" is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
122tn (12:46) Or "unbelieving." Here the translation employs the slightly more ambiguous "unfaithful," which creates a link with the point of the parable--faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.
123tn (12:47) Here dev (de) has not been translated.
124tn (12:47) Grk "or do according to his will"; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.
125tn (12:48) Grk "did not know"; the phrase "his master's will" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
126tn (12:48) Grk "blows."
127tn (12:48) Grk "will receive few (blows)."
128tn (12:48) Grk "required from him"; but the words "from him" are redundant in English and have not been translated.
129sn (12:48) Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
130tn (12:48) Grk "they will ask even more."
131sn (12:49) 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.
132tn (12:49) Grk "cast." For bavllw (ballw) in the sense of causing a state or condition, see L&N 13.14.
133sn (12:50) The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to baptism, or (3) to inundation with God's judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God's judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).
134tn (12:50) Grk "to be baptized with."
135tn (12:51) Or "hostility." This term pictures dissension and hostility (BAGD 186 s.v. diamerismov").
136sn (12:52) From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
137tn (12:53) There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.
138tn (12:54) Grk "He"; the referent (Jesus) has been specified in the translation for clarity. Here kaiv (kai) has been translated as "also" and dev (de) has not been translated.
139sn (12:54) A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
140tn (12:54) The term o[mbro" (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
141sn (12:55) The south wind comes from the desert, and thus brings scorching heat.
142sn (12:56) In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
143tc (12:56) Some MSS reverse these items, "sky and earth," without significantly affecting the meaning.
144tc (12:56) Some MSS (Ì45 A W Y Ë1 Ë13 lat) have a syntax here that reflects a slightly different rhetorical question: "but how do you not interpret the present time?" The reading in the translation has very good support: Ì75 Í B L Q 33 892 1241 et pauci.
145tn (12:57) Jesus calls for some personal reflection. However, this unit probably does connect to the previous one--thus the translation of dev (de) here as "And"--to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.
146sn (12:58) The term magistrate (a[rcwn, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
147sn (12:58) The officer (pravktwr, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor's prison. The use of the term, however, does not automatically demand a Hellenistic setting (BAGD 697 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).
148sn (12:59) This penny was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.
1tn (13:1) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
2sn (13:1) This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-77]; Ant. 13.13.5 [13.372-3], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.
3tn (13:2) Grk "And he." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
4sn (13:2) Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
5sn (13:3) Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
6tn (13:3) Or "you will all likewise perish," but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus' point is that apart from repentance all will perish.
7tn (13:4) Grk "on whom the tower in Siloam fell and killed them." This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.
8sn (13:4) Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, "Was this a judgment?"
9tc (13:5) Some MSS (Í* Í2 A D L Q 070 Ë1 Ë13 1241 1424 al) read an aorist tense here instead of a present (Ì75 Í1 B W Y Byz).
sn (13:5) Jesus' point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
10tn (13:5) Grk "similarly."
11tn (13:6) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
12tn (13:6) Grk "he"; the referent has been specified in the translation for clarity.
13sn (13:6) The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
14tn (13:7) Here dev (de) has been translated as "so" to indicate the man's response as a result of the lack of figs in the preceding clause.
15tn (13:7) Grk "Behold, for."
16sn (13:7) The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.
17tn (13:7) The phrase "each time I inspect it" is not in the Greek text but has been supplied to indicate the customary nature of the man's search for fruit.
18tn (13:7) Grk "Why indeed." Here kaiv (kai) has not been translated.
19sn (13:7) Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
20tn (13:8) Grk "he"; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
21tn (13:8) Grk "toss manure [on it]." This is a reference to manure used as fertilizer (BAGD 443-44 s.v. kovprion).
22tn (13:9) This is a third class condition in the Greek text. The conjunction kaiv (kai, a component of kavn [kan]) has been translated as "then" to indicate the implied sequence of events within the narrative.
23tn (13:9) Grk "the coming [season]."
24tn (13:9) The phrase "very well" is supplied in the translation to complete the elided idea, but its absence is telling.
25tn (13:9) This is a first class condition in the Greek text, showing which of the options is assumed.
26sn (13:10) See the note on synagogues in 4:15.
27tn (13:11) Grk "and behold, a woman." The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
28tn (13:11) Grk "a woman having a spirit of weakness" (or "a spirit of infirmity").
29tn (13:11) Grk "years, and." Here kaiv (kai) is not 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.
30tn (13:11) Or "and could not straighten herself up at all." If eij" toV pantelev" (ei" to pantele") is understood to modify dunamevnh (dunamenh), the meaning is "she was not able at all to straighten herself up"; but the phrase may be taken with ajnakuvyai (anakuyai) and understood to mean the same as the adverb pantelw'" (pantelws), with the meaning "she was not able to straighten herself up completely." See BAGD 608 s.v. pantelhv" 1 for further discussion. The second option is preferred in the translation because of proximity: the phrase in question follows ajnakuvyai in the Greek text.
31tn (13:12) The participle ijdwvn (idwn) has been taken temporally. Here dev (de) has not been translated.
32tn (13:12) The verb prosefwvnhsen (prosefwnhsen) is translated as "called (her) to (him)," with the direct object ("her") and the indirect object ("him") both understood.
33sn (13:12) Woman was a polite form of address (see BAGD 168 s.v. gunhv), similar to "Madam" or "Ma'am" used in English in different regions.
34tn (13:12) Or "released."
35tn (13:12) Or "sickness."
36tn (13:13) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
37sn (13:13) The healing took place immediately.
38sn (13:14) The irony is that Jesus' "work" consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.
39tn (13:14) Grk "on which it is necessary to work." This has been simplified in the translation.
40tn (13:14) The participle ejrcovmenoi (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
41tn (13:15) Grk "answered him and said." This is redundant in contemporary English and has been shortened to "answered him."
42tn (13:15) Grk "from the manger [feeding trough]," but by metonymy of part for whole this can be rendered "stall."
43sn (13:15) The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.
44tn (13:16) Here dev (de) has been translated as "then" to show the connection with Jesus' previous statement.
45tn (13:16) Grk "is it not necessary that." Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.
46sn (13:16) Note that this is again a battle between Satan and God; see 11:18-23.
47tn (13:16) The word "long" reflects the emphasis added in the Greek text by ijdouv (idou). See BAGD 371 s.v. 1.b.d.
48tn (13:16) Or "bondage"; Grk "bond."
49tn (13:17) Grk "And when." Here kaiv (kai) is not translated because of differences between Greek and English style.
50tn (13:17) Or "were put to shame."
51tn (13:17) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
52sn (13:17) Concerning all the wonderful things see Luke 7:16; 19:37.
53tn (13:17) Grk "that were being done by him." The passive has been converted to an active construction in the translation.
54tn (13:18) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
55tn (13:18) Grk "said," but what follows is a question.
56sn (13:18) 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.
57sn (13:18) What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.
58tn (13:18) Grk "And to." Here kaiv (kai) is not translated because of differences between Greek and English style.
59sn (13:19) The mustard seed was noted for its tiny size.
60tn (13:19) Grk "threw."
61tn (13:19) Grk "garden, and it." Here kaiv (kai) is not 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.
62sn (13:19) Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.
63tn (13:19) Or "birds of the heaven"; the Greek word oujranov" (ouranos) may be translated "sky" or "heaven" depending on the context.
sn (13:19) The idiom birds of the sky refers to wild birds as opposed to domesticated fowl.
64sn (13:19) The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
65tn (13:20) Grk "And again." Here kaiv (kai) is not translated because of differences between Greek and English style.
66sn (13:20) 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.
67tn (13:21) Grk "hid in."
68sn (13:21) This measure was a saton, the Greek name for the Hebrew term "seah." Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
69tn (13:21) Grk "it was all leavened."
sn (13:21) The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus' point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
70tn (13:22) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
71tn (13:22) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
72tn (13:22) This is a distributive use of katav (kata); see L&N 83:12.
73tn (13:22) Or "cities."
74tn (13:22) Grk "making his journey toward." This is the first of several travel notes in Luke's Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.
75tn (13:23) Here dev (de) has not been translated.
76tn (13:23) Grk "said to."
77sn (13:23) The warnings earlier in Jesus' teaching have led to the question whether only a few will be saved.
78tn (13:23) Here dev (de) has been translated as "so" to indicate that Jesus' reply was triggered by the preceding question.
79tn (13:24) Or "Make every effort" (L&N 68.74); Grk "Struggle."
80tc (13:24) The majority of later MSS (A W Y Ë13 Byz) have "gate," but this looks like an assimilation to Matt 7:13.
81tn (13:25) The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to "he will answer" so that this functions, in effect, as an apodosis. One could end the sentence after "us" and begin a new sentence with "He will answer" to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.
82tn (13:25) Or "the master of the household."
83tn (13:25) Or "rises," or "stands up."
84tn (13:25) Or "Sir."
85tn (13:25) Grk "Open to us."
86tn (13:25) Grk "and answering, he will say to you." This is redundant in contemporary English and has been simplified to "he will answer you."
87sn (13:25) For the imagery behind the statement "I do not know where you come from," see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.
88sn (13:26) This term refers to wide streets, and thus suggests the major streets of a city.
89tn (13:27) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
90tn (13:27) Grk "will say."
91tc (13:27) There is a textual problem here: the reading followed in the NA27/UBS4 critical editions, ejrei' levgwn uJmi'n (erei legwn Jumin, "he will say, saying to you") is supported by Ì75c B 892 1424 et pauci. The reading followed in the translation, ejrei', levgw uJmi'n (erei, legw Jumin, "he will say, `I tell you'") is supported by Ì75* A D L R W Q Y 070 Ë1 Ë13 565 700 Byz. The external evidence, with a few important Alexandrian and Western MSS aligned with the Byzantine majority, is much stronger in support of this reading.
92sn (13:27) 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.
93tn (13:27) Grk "all you workers of iniquity." The phrase resembles Ps 6:8.
94sn (13:28) Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God's promise.
95tn (13:28) Grk "and Isaac and Jacob," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
96sn (13:28) 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.
97tn (13:28) Or "being thrown out." The present accusative participle, ejkballomevnou" (ekballomenous), related to the object uJma'" (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.
98tn (13:29) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events in the discourse.
99tn (13:29) Grk "they"; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
100tn (13:29) Grk "and recline 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. The word "banquet" has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.
101sn (13:29) 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.
102tn (13:30) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
103tn (13:30) Grk "behold."
104sn (13:30) Some are last who will be first, and some are first who will be last. Jesus' answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, "Will the saved be few?" (see v. 23), but "Will it be you?"
105tn (13:31) Grk "At that very hour."
106sn (13:31) See the note on Pharisees in 5:17.
107tn (13:31) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
108tn (13:31) Grk "Go away and leave from here," which is redundant in English and has been shortened to "Get away from here."
109sn (13:31) Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
110tn (13:32) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
111tn (13:32) The participle poreuqevnte" (poreuqente") has been taken as indicating attendant circumstance.
112sn (13:32) 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, 347).
113sn (13:32) 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.
114tn (13:32) Or "I reach my goal." The verb teleiovw (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.
115tn (13:33) This is the frequent expression dei' (dei, "it is necessary") that notes something that is a part of God's plan.
116tn (13:33) Or "unthinkable." See L&N 71.4 for both possible meanings.
117tn (13:33) Or "should perish away from."
118sn (13:33) Death in Jerusalem is another key theme in Luke's material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus' statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.
119sn (13:34) The double use of the city's name betrays intense emotion.
120tn (13:34) Although the opening address ("Jerusalem, Jerusalem") is direct (second person), the remainder of this sentence in the Greek text is third person ("who kills the prophets and stones those sent to her"). The following sentences then revert to second person ("your... you"), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person ("you who kill... sent to you").
121sn (13:34) How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
122tn (13:34) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
123tn (13:34) Grk "you were not willing."
124sn (13:35) Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
125tc (13:35) Most MSS (A D W Y Ë1 Byz, D without a[n [an]) supply the words "[the time] comes when" after "until," but the shorter reading (either with ajn, Ì45 Í N Q Ë13 1010 1241 et pauci, or without ajn, Ì75 B L R 892 et pauci) is preferred.
126sn (13:35) A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
1tn (14:1) Grk "Now it happened that one." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
2tn (14:1) Grk "to eat bread," an idiom for participating in a meal.
3tn (14:1) Grk "a ruler of the Pharisees." He was probably a synagogue official.
4sn (14:1) See the note on Pharisees in 5:17.
5sn (14:1) Watching...closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
6tn (14:2) Grk "And there." Here kaiv (kai) is not translated because of differences between Greek and English style.
7tn (14:2) Grk "behold." The Greek word ijdouv (idou) at the beginning of this statement adds interest and emphasis (BAGD 371 s.v. 1.b.d^. Here it has been translated as "right" in the phrase "right in front of him," giving a similar effect of vividness in the translation.
8sn (14:2) The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body's tissues, especially the legs.
9tn (14:3) Here kaiv (kai) has been translated as "so" to indicate the sequence of events (Jesus' question was prompted by the man's appearance).
10tn (14:3) Grk "Jesus, answering, said." This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase is translated here as "Jesus asked."
11tn (14:3) That is, experts in the interpretation of the Mosaic law (traditionally, "lawyers").
12sn (14:3) "Is it lawful to heal on the Sabbath or not?" Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?
13tn (14:4) Here kaiv (kai) has been translated as "so" to indicate the sequence of events (Jesus' healing the man was in response to their refusal to answer).
14tn (14:4) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
15tn (14:4) Grk "taking hold [of the man]." The participle ejpilabovmeno" (epilabomeno") has been taken as indicating attendant circumstance.
16tn (14:4) Or "and let him go."
17tn (14:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
18tc (14:5) Here "son," found in Ì45 Ì75 A B W Byz, is the preferred reading. The other reading, "donkey," looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20. Here the Western MS D differs from all others and reads "sheep."
19tn (14:6) Kaiv (kai) has been translated here as "but" to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus' question.
20sn (14:6) They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.
21tn (14:7) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
22tn (14:7) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
23tn (14:7) Grk "those who were invited."
24tn (14:7) Or "the best places." The "places of honor" at the meal would be those closest to the host.
25tn (14:8) Or "banquet." This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
26tn (14:8) Grk "do not recline in the place of honor." 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.
27tn (14:8) Grk "by him"; the referent has been specified in the translation for clarity.
28tn (14:9) Grk "host, and." Here kaiv (kai) has been translated as "so" to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
29tn (14:9) Or "then in disgrace"; Grk "with shame." In this culture avoiding shame was important.
30tn (14:9) Grk "lowest place" (also in the repetition of the phrase in the next verse).
31tn (14:10) Grk "the one who invited you."
32tn (14:10) Grk "Go up higher." This means to move to a more important place.
33tn (14:11) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context, which involves the reversal of expected roles.
34sn (14:11) The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
35tn (14:12) Here dev (de) has not been translated.
36sn (14:12) That is, the leader of the Pharisees (v. 1).
37tn (14:12) The meaning of the two terms for meals here, a[riston (ariston) and dei'pnon (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation "dinner" and "banquet" have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
38tn (14:13) This term, dochv (doch), is a third term for a meal (see v. 12) that could also be translated "banquet, feast."
39sn (14:13) Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
40tn (14:13) Here "and" has been supplied between the last two elements in the series.
41sn (14:13) This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
42tn (14:14) Here kaiv (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.
43sn (14:14) You will be blessed. God notes and approves of such generosity.
44sn (14:14) The passive verb will be repaid looks at God's commendation.
45tn (14:15) Here dev (de) has not been translated.
46tn (14:15) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
47tn (14:15) Grk "whoever" (the indefinite relative pronoun). This has been translated as "everyone who" to conform to contemporary English style.
48tn (14:15) Or "will dine"; Grk "eat bread." This refers to those who enjoy the endless fellowship of God's coming rule.
49sn (14:15) 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.
50tn (14:16) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
51tn (14:16) Or "dinner."
52sn (14:16) Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
53tn (14:16) The word "guests" is not in the Greek text but is implied.
54tn (14:17) Grk "And at." Here kaiv (kai) is not translated because of differences between Greek and English style.
55tn (14:17) Or "dinner."
56tn (14:17) See the note on the word "slave" in 7:2.
57tn (14:18) Or "all unanimously" (BAGD 88 s.v. ajpov VI). "One after another" is suggested by L&N 61.2.
58sn (14:18) 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.
59sn (14:18) I have bought a field. An examination of newly bought land was a common practice. It was this person's priority.
60sn (14:18) 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."
61tn (14:19) Grk "And another." Here kaiv (kai) is not translated because of differences between Greek and English style.
62sn (14:19) Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
63tn (14:19) The translation "going out" for poreuvomai (poreuomai) is used because "going" in this context could be understood to mean "I am about to" rather than the correct nuance, "I am on my way to."
64tn (14:20) Grk "And another." Here kaiv (kai) is not translated because of differences between Greek and English style.
65sn (14:20) I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
66tn (14:21) Here kaiv (kai) has been translated as "so" to indicate the result of the preceding responses.
67tn (14:21) Grk "being furious, said." The participle ojrgisqeiv" (orgisqei") is translated as a finite verb due to requirements of contemporary English style.
68sn (14:21) It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
69tn (14:21) Or "town."
70sn (14:21) The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
71tn (14:21) Grk "and the crippled." Normally crippled as a result of being maimed or mutilated (L&N 23.177). Kaiv (kai) is not translated here and before the following category (Grk "and the blind and the lame") since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
72tn (14:22) Here kaiv (kai) has been translated as "then" to indicate the of events within the parable.
73sn (14:22) And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God's grace.
74tn (14:23) Here kaiv (kai) has been translated as "so" to indicate the master's response to the slave's report.
75tn (14:23) Grk "the"; in context the article is used as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
76sn (14:23) Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
77tn (14:23) The Greek word fragmov" (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BAGD 865 s.v.). "Highways" and "country roads" refer probably not to separate places but to the situation outside the town where the rural roads abut the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
78tn (14:23) Traditionally "force" or "compel," but according to BAGD 52 s.v. ajnagkavzw 2., "weakened invite (urgently), urge (strongly). The meaning in this context is more like "persuade."
79tn (14:23) The word "people" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
80sn (14:23) So that my house will be filled. God will bless many people.
81tn (14:24) The Greek word here is ajnhvr (anhr) rather than a[nqrwpo" (anqrwpo").
82sn (14:24) None of those men who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
83tc (14:24) Some MSS add, "For many are called, but few are chosen"; but this looks like assimilation to Matt 22:14.
tn (14:24) Or "dinner."
84sn (14:25) It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
85tn (14:25) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
86tn (14:26) This figurative use operates on a relative scale. God is to be loved more than family or self.
87tn (14:26) Grk "his own soul," but yuchv (yuch) is frequently used of one's physical life. It clearly has that meaning in this context.
88sn (14:27) It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one's allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
89tn (14:27) Grk "and come after." In combination with the verb e[rcomai (ercomai) the improper preposition ojpivsw (opisw) means "follow."
90tn (14:28) The participle kaqivsa" (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
91tn (14:28) The first illustration involves checking to see if enough funds exist to build a watchtower. Both yhfivzw (yhfizw, "compute") and dapavnh (dapanh, "cost") are economic terms.
92tn (14:29) Grk "to complete it, lest." Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and i{na mhvpote ({ina mhpote, "lest") has been translated as "Otherwise."
93tn (14:29) The participle qevnto" (qentos) has been taken temporally.
94tn (14:29) The words "the tower" are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
95tn (14:29) The word "it" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
96tn (14:29) Or "mock," "ridicule." The person who did not plan ahead becomes an object of joking and ridicule.
97tn (14:30) Grk "make fun of him, saying."
98sn (14:30) The phrase this man is often used in Luke in a derogatory sense; see "this one" and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
99sn (14:30) The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
100tn (14:31) The participle kaqivsa" (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
101tn (14:31) See L&N 55.3, "to meet in battle, to face in battle."
102tn (14:32) Grk "And if not." Here dev (de) has not been translated; "succeed" is implied and has been supplied in the translation for clarity.
103tn (14:32) Grk "a messenger."
104sn (14:32) This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the "stronger one" (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
105tn (14:33) Grk "Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple." The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.
sn (14:33) The application of the saying is this: discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
106tn (14:34) Grk "Now salt..."; here ou\n has not been translated.
sn (14:34) Salt was used as seasoning, fertilizer, or as a preservative (BAGD 35 s.v. a{la" 1). If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
107sn (14:34) The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (c. A.D. 90), when asked the question "When salt loses its flavor, how can it be made salty again?" is said to have replied, "By salting it with the afterbirth of a mule." He was then asked, "Then does the mule (being sterile) bear young?" to which he replied: "Can salt lose its flavor?" The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
108tn (14:35) Or "It is not useful" (L&N 65.32).
109tn (14:35) Grk "they throw it out." The third person plural with unspecified subject is a circumlocution for the passive here.
110tn (14:35) The translation "had better listen!" captures the force of the third person imperative more effectively than the traditional "let him hear," which sounds more like a permissive than an imperative to the modern English reader. This was Jesus' common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
1sn (15:1) See the note on tax collectors in 3:12.
2tn (15:1) Grk "were drawing near."
3tn (15:2) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
4sn (15:2) See the note on Pharisees in 5:17.
5tn (15:2) Or "and the scribes." See the note on the phrase "experts in the law" in 5:21.
6tn (15:2) Or "grumbling"; Grk "were complaining, saying." The participle levgonte" (legontes) is redundant in contemporary English and has not been translated.
7tn (15:2) Or "accepts," "receives." This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
8tn (15:3) Here dev (de) has been translated as "so" to indicate that Jesus' telling of the parable is in response to the complaints of the Pharisees and experts in the law.
9tn (15:3) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
10sn (15:3) Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.
11tn (15:3) Grk "parable, saying." The participle levgwn (legwn) is redundant in contemporary English and has not been translated.
12tn (15:4) Grk "What man." The Greek word a[nqrwpo" (anqrwpo") is used here in a somewhat generic sense.
13sn (15:4) This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
14tn (15:4) Or "desert," but here such a translation might suggest neglect of the 99 sheep left behind.
15tn (15:4) Grk "go after," but in contemporary English the idiom "to look for" is used to express this.
16sn (15:4) 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.
17tn (15:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
18tn (15:6) Grk "And coming into his..." Here kaiv (kai) is not translated because of differences between Greek and English style.
19sn (15:6) A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
20tn (15:6) Grk "the"; in context the article is used as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215). It occurs before "neighbors" as well ("his friends and his neighbors") but is not translated the second time because of English style.
21sn (15:7) There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lucan theme, is again emphasized.
22tn (15:7) Here dikaivoi" (dikaioi") is an adjective functioning substantivally and has been translated "righteous people."
23tn (15:7) Or "who do not need to repent"; Grk "who do not have need of repentance."
24sn (15:8) This silver coin is a drachma, equal to a denarius, that is, a day's pay for the average laborer.
25tn (15:8) Grk "What woman who has ten silver coins, if she loses." The initial participle e[cousa (ecousa) has been translated as a finite verb parallel to ajpolevsh/ (apolesh) in the conditional clause to improve the English style.
26tn (15:8) Grk "one coin."
27tn (15:8) Grk "and sweep," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
28tn (15:9) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
29tn (15:9) Grk "the"; in context the article is used as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
30sn (15:9) Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
31tn (15:9) Grk "drachma."
32sn (15:10) The whole of heaven is said to rejoice. Joy in the presence of God's angels is a way of referring to God's joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
33tn (15:11) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
34tn (15:11) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
35tn (15:12) Grk "And the." Here kaiv (kai) is not translated because of differences between Greek and English style.
36tn (15:12) Grk "the"; in context the article is used as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
37tn (15:12) L&N 57.19 notes that in non-biblical contexts in which the word oujsiva (ousia) occurs, it refers to considerable possessions or wealth, thus "estate."
38tn (15:12) L&N 57.3, "to belong to or come to belong to, with the possible implication of by right or by inheritance."
39tn (15:12) Here dev (de) has been translated as "so" to indicate the father's response to the younger son's request.
40tn (15:12) Grk "the"; in context the article is used as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
41sn (15:12) He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).
42tn (15:13) Grk "And after." Here kaiv (kai) is not translated because of differences between Greek and English style.
43tn (15:13) Grk "after not many days."
44tn (15:13) Or "wasted." This verb is graphic; it means to scatter (L&N 57.151).
45tn (15:13) Or "estate" (the same word is translated "estate" in v. 12).
46tn (15:14) Here dev (de) has been translated as "then" to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with "and," but English style generally does not.
47tn (15:15) Grk "joined himself to" (in this case an idiom for beginning to work for someone).
48tn (15:15) Grk "and he." Here the conjunction kaiv (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
49sn (15:15) To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
50tn (15:16) Grk "And he." Here kaiv (kai) is not translated because of differences between Greek and English style.
51tn (15:16) Or "would gladly have eaten"; Grk "was longing to be filled with."
52sn (15:16) These pods would have been the sweet bean from a carob or locust tree. They were commonly used for fattening pigs, and were also used for food by poor people (L&N 3.46).
53tn (15:16) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
54tn (15:17) Grk "came to himself" (an idiom).
55tn (15:17) Grk "bread," but used figuratively for food of any kind (L&N 5.1).
56sn (15:18) In the confession "I have sinned" there is a recognition of wrong that pictures the penitent coming home and "being found."
57sn (15:18) The phrase against heaven is a circumlocution for God.
58tn (15:18) According to BAGD 270-71 s.v. ejnwpion 5.b, "in relation to aJmartavnein ej. tino" sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1)."
59tn (15:19) Or "make me." Here is a sign of total humility.
60tn (15:20) Here kaiv (kai) has been translated as "so" to indicate the result of the son's decision to return home. Greek style often begins sentences or clauses with "and," but English style generally does not.
61tn (15:20) Grk "a long way off from [home]." The word "home" is implied (L&N 85.16).
62tn (15:20) Or "felt great affection for him," "felt great pity for him."
sn (15:20) The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.
63tn (15:20) Grk "he fell on his neck," an idiom for showing special affection for someone by throwing one's arms around them. The picture is of the father hanging on the son's neck in welcome.
64tn (15:20) Grk "him"; the referent (the son) has been specified in the translation for clarity.
65tn (15:21) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
66sn (15:21) The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
67sn (15:21) The younger son launches into his confession just as he had planned. See vv. 18-19.
68tn (15:22) See the note on the word "slave" in 7:2.
69sn (15:22) With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
70tn (15:22) Grk "hand"; but ceivr (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
71sn (15:22) The need for sandals underlines the younger son's previous destitution, because he was barefoot.
72tn (15:23) Grk "And bring." Here kaiv (kai) is not 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.
73tn (15:23) Or "the prize calf" (L&N 65.8). See also L&N 44.2, "grain-fattened." Such a calf was usually reserved for religious celebrations.
74tn (15:23) The participle fagovnte" (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
75sn (15:24) This statement links the parable to the theme of 15:6, 9.
76tn (15:24) Here kaiv (kai) has been translated as "so" to indicate the result of the father's remarks in the preceding verses.
77tn (15:25) Grk "And as." Here kaiv (kai) is not translated because of differences between Greek and English style.
78sn (15:25) This would have been primarily instrumental music, but might include singing as well.
79tn (15:26) Here kaiv (kai) has been translated as "so" to indicate the result of the older son hearing the noise of the celebration in progress.
80tn (15:26) The Greek term here, pai'" (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
81tn (15:27) Grk "And he said to him." Here dev (de) has not been translated. The rest of the phrase has been simplified to "the slave replied," with the referent (the slave) specified in the translation for clarity.
82tn (15:27) See note on the phrase "fattened calf" in v. 23.
83tn (15:28) Grk "he"; the referent (the older son, v. 25) has been specified in the translation for clarity.
84tn (15:28) The aorist verb wjrgivsqh (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.
85sn (15:28) Ironically the attitude of the older son has left him outside and without joy.
86tn (15:29) Grk "but answering, he said." This is somewhat redundant in contemporary English and has been simplified to "but he answered."
87tn (15:29) Or simply, "have served," but in the emotional context of the older son's outburst the translation given is closer to the point.
88tn (15:29) Here kaiv (kai) has been translated as "yet" to bring out the contrast indicated by the context.
89sn (15:29) 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!"
90sn (15:30) Note the younger son is not "my brother" but this son of yours (an expression with a distinctly pejorative nuance).
91sn (15:30) This is another graphic description. The younger son's consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
92sn (15:30) The charge concerning the prostitutes is unproven and raises a charge against the father's sense of righteousness.
93sn (15:30) See note on the phrase "fattened calf" in v. 23.
94tn (15:31) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events in the parable.
95tn (15:31) Grk "he"; the referent (the father) has been specified in the translation for clarity.
96tn (15:32) Or "necessary."
97sn (15:32) By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
98sn (15:32) The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
1tn (16:1) Grk "He"; the referent (Jesus) has been specified in the translation for clarity.
2tn (16:1) These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk "A certain man was rich who had a manager, and this one was reported to him as wasting his property."
3sn (16:1) His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
4tn (16:1) Or "squandering." This verb is graphic; it means to scatter (L&N 57.151).
5tn (16:2) Here kaiv (kai) has been translated as "so" to indicate the result of the reports the man received about his manager.
6tn (16:2) Grk "him"; the referent (the manager) has been specified in the translation for clarity.
7sn (16:2) Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
8tn (16:2) Or "stewardship"; the Greek word oijkonomiva (oikonomia) is cognate with the noun for the manager (oijkonovmo", oikonomo").
9tn (16:3) Here dev (de) has been translated as "then" to indicate the implied sequence of events in the parable.
10tn (16:3) Grk "the stewardship," "the management."
11tn (16:3) Here "dig" could refer (1) to excavation ("dig ditches," L&N 19.55) or (2) to agricultural labor ("work the soil," L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.
12tn (16:3) Grk "I do not have strength to dig; I am ashamed to beg."
sn (16:3) To beg would represent a real lowering of status for the manager, because many whom he would have collected from, he would now be forced to beg from.
13tn (16:4) 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.
14sn (16:4) Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
15tn (16:5) Here kaiv (kai) has been translated as "so" to indicate the result of the manager's decision.
16tn (16:5) Grk "summoned." The participle proskalesavmeno" (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
17tn (16:6) Grk "He"; the referent (the first debtor) has been specified in the translation for clarity.
18sn (16:6) A measure (sometimes translated "bath") was just over 8 gallons (about 30 liters). This is a large debt--about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year's pay for a daily worker.
19tn (16:6) Grk "He"; the referent (the manager) has been specified in the translation for clarity. Here dev (de) has not been translated for stylistic reasons.
20sn (16:6) The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: the manager would be seen in a favorable light for bringing a deflationary trend to prices.
21tn (16:7) Grk "He"; the referent (the second debtor) has been specified in the translation for clarity. Here dev (de) has not been translated for stylistic reasons.
22sn (16:7) 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.
23tn (16:7) Grk "He"; the referent (the manager) has been specified in the translation for clarity.
24sn (16:7) The percentage of reduction may not be as great because of the change in material.
25tn (16:8) Grk "And the." Here kaiv (kai) is not translated because of differences between Greek and English style.
26sn (16:8) 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.
27sn (16:8) 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.
28tn (16:8) Grk "sons" (an idiom).
29tn (16:8) Grk "with their own generation."
30tn (16:8) 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.
31tn (16:9) 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).
32sn (16:9) The passive refers to the welcome of heaven.
33tn (16:9) Grk "eternal tents" (as dwelling places).
34sn (16:10) The point of the statement faithful in a very little is that character is shown in how little things are treated.
35tn (16:11) Or "faithful."
36tn (16:11) Grk "the unrighteous mammon." See the note on the phrase "worldly wealth" in v. 9.
37sn (16:11) Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
38tn (16:12) Or "faithful."
39tn (16:12) Grk "have not been faithful with what is another's."
40tn (16:12) Grk "what is your own."
41sn (16:13) The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
42tn (16:13) Or "and treat [the other] with contempt."
43tn (16:13) Grk "God and mammon." This is the same word (mamwna'", mamwnas; often merely transliterated as "mammon") translated "worldly wealth" in vv. 9, 11.
sn (16:13) The term money is used to translate mammon, 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. God must be first, not money or possessions.
44tc (16:14) A few MSS (A W G Q Ë1 Ë13 Byz) add "also" here, suggesting a broader audience than just the Pharisees, but this reading is secondary and not original.
sn (16:14) See the note on Pharisees in 5:17.
45tn (16:14) A figurative extension of the literal meaning "to turn one's nose up at someone"; here "ridicule, sneer at, show contempt for" (L&N 33.409).
46tn (16:15) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
47tn (16:15) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
48tn (16:15) Grk "before men." The contrast is between outward appearance ("in people's eyes") and inward reality ("God knows your hearts"). Here the Greek term a[nqrwpo" (anqrwpo") is used twice in a generic sense, referring to both men and women, but "men" has been retained in the text to provide a strong verbal contrast with "God" in the second half of the verse.
49tn (16:15) Or "exalted." This refers to the pride that often comes with money and position.
50tn (16:15) Or "is an abomination," "is abhorrent" (L&N 25.187).
51tn (16:16) There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply "proclaimed" based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like "in effect" (NRSV) or, as used here, "in force." Further, Greek generally can omit one of two kinds of verbs--either the equative verb or one that is already mentioned in the preceding context (D. B. Wallace, Exegetical Syntax, 39).
52sn (16:16) John refers to John the Baptist.
53sn (16:16) Until John; since then. This verse indicates a shift in era, from law to kingdom.
54sn (16:16) 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.
55tn (16:16) Many translations have "entereth violently into it" (ASV) or "is forcing his way into it" (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of "be urged." See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus' attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
56tn (16:17) Or "one small part of a letter" (L&N 33.37).
57tn (16:17) Grk "to fall"; that is, "to drop out of the text." Jesus' point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
58sn (16:18) The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus' point concerns the need for fidelity and ethical integrity in the new era.
59sn (16:19) Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.
60tn (16:19) Or "celebrated with ostentation" (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
61tn (16:20) The passive ejbevblhto (ebeblhto) does not indicate how Lazarus got there.
62sn (16:20) This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.
63tn (16:20) Or "was covered with ulcers." The words "whose body" are implied in the context (L&N 23.180).
64tn (16:21) Grk "to eat his fill," but this phrase has been simplified as "to eat" for stylistic reasons.
65tn (16:21) The term kuvne" (kunes) refers to "wild" dogs (either "street" dogs or watchdogs), not house pets (L&N 4.34).
66sn (16:21) When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.
67tn (16:22) Grk "Now it happened that the." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
68tn (16:22) Grk "to Abraham's bosom." The phrase "carried by the angels to Abraham's bosom" describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
69tn (16:22) Grk "And the." Here kaiv (kai) is not translated because of differences between Greek and English style.
70sn (16:22) The shorter description suggests a different fate, which is confirmed in the following verses.
71sn (16:23) The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).
72sn (16:23) Hades is a place of torment, especially as one knows that he is separated from God.
73tn (16:23) Grk "he lifted up his eyes" (an idiom).
74tn (16:23) Grk "in his bosom," the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is "at Abraham's side."
75tn (16:24) Here kaiv (kai) has been translated as "so" to indicate the implied result of previous actions in the narrative.
76tn (16:24) Grk "calling out he said"; this is redundant in contemporary English style and has been simplified to "he called out."
77sn (16:24) 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.)
78sn (16:24) 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.
79tn (16:24) Or "in terrible pain" (L&N 24.92).
80sn (16:24) Fire in this context is OT imagery; see Isa 66:24.
81tn (16:25) The Greek term here is tevknon (teknon), which could be understood as a term of endearment.
82tn (16:25) Or "in terrible pain" (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
83tn (16:26) Grk "And in all these things." There is no way Lazarus could carry out this request even if divine justice were not involved.
84sn (16:26) The great chasm between heaven and hell is impassable forever. The rich man's former status meant nothing now.
85tn (16:26) Grk "between us and you."
86tn (16:27) Here dev (de) has been translated as "so" to indicate the rich man's response to Abraham's words.
87tn (16:27) Grk "he"; the referent (the rich man, v. 19) has been specified in the translation for clarity.
88tn (16:27) Grk "Then I beg you, father, that you send him."
89sn (16:28) 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.
90tn (16:28) Grk "lest they also come."
91tn (16:29) Grk "says." This is one of the few times Luke uses the historical present.
92tn (16:29) Or "obey"; Grk "hear." This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).
93tn (16:30) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
94tn (16:30) Grk "he"; the referent (the rich man, v. 19) has been specified in the translation for clarity.
95sn (16:30) If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man's brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.
96tn (16:31) Here dev (de) has not been translated.
97tn (16:31) Or "obey"; Grk "hear." See the note on the phrase "respond to" in v. 29.
98sn (16:31) The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus' resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
1tn (17:1) Grk "He"; the referent (Jesus) has been specified in the translation for clarity. Here dev (de) has not been translated.
2sn (17:1) See Luke 6:24-26.
3sn (17:2) This millstone is the heavy upper stone of a grinding mill (L&N 7.70). The punishment of drowning is extremely gruesome and reflects Jesus' views concerning those who cause others who believe in him to sin.
4tn (17:2) Grk "if a millstone were tied...and he were thrown." The conditional construction in Greek has been translated by English infinitives: "to have... and be thrown."
5tn (17:2) Or "to stumble." This verb, skandalivsh/ (skandalish), has the same root as the noun skavndalon (skandalon) in 17:1, translated "stumbling blocks"; this word play is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples ("little ones") astray in a similar fashion.
6tn (17:3) It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.
7tn (17:3) Both the "if" clause in this verse and the "if" clause in v. 4 are third class conditions in Greek.
8tn (17:3) Here the term "brother" means "fellow believer" or "fellow Christian" (cf. BAGD 16 s.v. ajdelfov" 2), but with a familial connotation. It refers equally to men, women, or children.
9tn (17:3) Grk "And if." Here kaiv (kai) is not translated because of differences between Greek and English style.
10tc (17:4) A few MSS (A W Q 063 0135 Ë1 Ë13 Byz lat) add "in a day," but this probably represents an accidental duplication from the previous clause
11sn (17:4) You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.
12tn (17:5) Grk "And the." Here kaiv (kai) is not translated because of differences between Greek and English style.
13sn (17:5) The request of the apostles, "Increase our faith," is not a request for a gift of faith, but a request to increase the depth of their faith.
14tn (17:6) Here dev (de) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
15tn (17:6) Grk "said."
16tn (17:6) This is a mixed condition, with a[n (an) in the apodosis.
17tn (17:6) Grk "faith as," "faith like."
18sn (17:6) A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
19tn (17:6) The passives here (ejkrizwvqhti and futeuvqhti, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see D. B. Wallace, Exegetical Syntax, 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To get a tree to plant in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).
20tn (17:6) The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
21tn (17:7) Grk "Who among you, having a slave... would say to him."
22tn (17:7) See the note on the word "slave" in 7:2.
23tn (17:7) Grk "and recline 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. See BAGD 59 s.v. ajnapivptw 1.
24tn (17:8) The question includes a Greek particle, oujciv (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.
25tn (17:8) Grk "he"; the referent has been specified in the translation for clarity.
26tn (17:8) Grk "and gird yourself" (with an apron or towel, in preparation for service).
27tn (17:8) BAGD 334 s.v. e{w" 2.b, "to denote contemporaneousness as long as, while... w. subjunctive... Lk 17:8."
28tn (17:8) Grk "after these things."
29tn (17:9) Grk "did what was commanded."
30tn (17:9) The Greek construction anticipates a negative reply which is indicated in the translation by the `tag' at the end, "will he?" Thanks are not required.
31tn (17:10) Some translations have "worthless" (NRSV) or "unworthy" (NASB, NIV) but that is not Jesus' point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation "only done what was our duty").
32tn (17:10) Or "we have only done what we were supposed to do."
33tn (17:11) Grk "Now it happened that on." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
34sn (17:11) This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called "Jerusalem journey" section of Luke's Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.
35tn (17:11) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
36tn (17:11) Or "was traveling about."
37tc (17:11) Some MSS (A W Q Y Ë1 Ë13 Byz) have diav mevsou (dia mesou, "through the midst of") giving the impression of a journey south. The earliest and best MSS (Ì75vid Í B L 1424 et pauci) support the translation given.
38tn (17:12) Here kaiv (kai) is not translated because of differences between Greek and English style.
39tn (17:12) The participle eijsercomevnou (eisercomenou) is taken temporally.
40sn (17:12) The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
41tn (17:12) Grk "leprosy, who." Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.
42sn (17:13) "Have mercy on us" is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).
43tn (17:14) Kaiv (kai) is not translated because of differences between Greek and English style.
44tn (17:14) The participle poreuqevnte" (poreuqente") is a good example of a circumstantial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (D. B. Wallace, Exegetical Syntax, 640-45).
45tc (17:14) A few MSS note the healing and then give the instruction. D* inserts teqeravpeusqe (teqerapeusqe, "Be healed") before Jesus' command, while Ì75mg inserts qevlw kaqarivsqhte kaiV eujqevw" ejkaqarivsqhsan (qelw kaqarisqhte kai euqew" ekaqarisqhsan, "`I will; be cleansed,' and immediately they were cleansed").
sn (17:14) These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).
46tn (17:14) Grk "And it happened that as." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
47tn (17:15) Grk "glorifying God."
48tn (17:16) Here kaiv (kai) is not translated because of differences between Greek and English style.
49tn (17:16) Grk "he fell on his face" (an idiom for complete prostration).
50sn (17:16) And thanked him. This action recognized God's healing work through Jesus.
51tn (17:16) Here kaiv (kai) has been translated as "now" to indicate the introduction of a parenthetical comment.
52sn (17:16) This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus' day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).
53tn (17:17) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
54tn (17:17) Grk "Jesus answering said"; this is redundant in contemporary English and has been simplified in the translation.
55tn (17:17) The Greek construction used here (oujciv, ouci) expects a positive reply.
56tn (17:17) The word "other" is implied in the context.
57sn (17:18) Jesus' point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the "outsiders" were listening and responding.
58tn (17:19) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
59tn (17:19) Grk "to him"; the referent has been specified in the translation for clarity.
60tn (17:19) Or "has delivered you"; Grk "has saved you." The remark about faith suggests the benefit of trusting in Jesus' ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.
61tn (17:20) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
62tn (17:20) The words "at one point" are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
63sn (17:20) See the note on Pharisees in 5:17.
64tn (17:20) 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.
65sn (17:20) 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.
66tn (17:20) 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.
67tn (17:21) This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.
68tn (17:21) This is a far better translation than "in you." Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be "in your grasp." For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.
69tn (17:22) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
70sn (17:22) 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.
71tn (17:23) Grk "And they will say." The plural in Greek is indefinite, referring to people in general. Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
72tn (17:23) The words "he is" here and in the following clause are understood and have been supplied from the context.
73sn (17:23) Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
74sn (17:24) The Son of Man's coming in power will be sudden and obvious like lightning. No one will need to point it out.
75tc (17:24) Some MSS (Ì75 B D it) omit the words "in his day," but the words are included in Í A L R W Q Y 063 Ë1 Ë13 Byz lat and are probably original.
76sn (17:25) The Son of Man's suffering and rejection by this generation is another "it is necessary" type of event in God's plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke's account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).
77tn (17:26) Here kaiv (kai) is not translated because of differences between Greek and English style.
78tn (17:26) Or "as it happened."
79sn (17:26) Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
80tn (17:27) Grk "They." The plural in Greek is indefinite, referring to people in general.
81tn (17:27) These verbs ("eating... drinking... marrying... being given in marriage") are all progressive imperfects, describing action in progress at that time.
82tn (17:27) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
83sn (17:27) Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
84tn (17:28) Or "as it happened."
85tn (17:28) Grk "they." The plural in Greek is indefinite, referring to people in general.
86sn (17:29) And destroyed them all. The coming of the Son of Man will be like the judgment on one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).
87sn (17:31) Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
88sn (17:31) The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one's roof and pick up anything from inside one's home.
89sn (17:32) An allusion to Gen 19:26. The warning about Lot's wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.
90tc (17:33) Some MSS (Í A W Q Y 063 Ë1 Ë13 Byz) read "save" rather than "gain," removing the figure.
tn (17:33) Or "tries to preserve"; Grk "seeks to gain."
sn (17:33) If there is no willingness to suffer the world's rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).
91sn (17:33) Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).
92sn (17:34) There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery of Noah and Lot is followed, the ones taken are the saved (so also the image of those fleeing without stopping to get anything). Those left behind are judged. The imagery pictures the separation of the righteous and the judged (i.e., condemned) at the return of the Son of Man, and nothing more.
93tn (17:35) Grk "at the same place." According to L&N 46.16, this refers to a hand mill normally operated by two women.
94tc (17:35) Some MSS (D Ë13 700 al) add 17:36 "There will be two in the field; one will be taken and the other left." This verse is omitted by Ì75 Í A B L W D Q Y Ë1 al. It is not well enough attested to be original. The present translation follows the standard critical Greek texts in omitting the verse number, a procedure also followed by a number of other modern translations.
95tn (17:37) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
96tn (17:37) Grk "they"; the referent (the disciples, v. 22) has been specified in the translation for clarity.
97tn (17:37) Grk "answering, they said to him." This is redundant in contemporary English and has been simplified in the translation.
98sn (17:37) The question "Where, Lord?" means, "Where will the judgment take place?"
99tn (17:37) Or "corpse."
100tn (17:37) This term can refer to "eagles" (L&N 4.42) but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed (Rev 4:7; 8:13; 12:14).
sn (17:37) Jesus' answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.
101tn (17:37) Grk "will be gathered." The passive construction has been translated as an active one in English.
1tn (18:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
2tn (18:1) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
3tn (18:1) Or "should pray at all times" (L&N 67.88).
4sn (18:1) This is one of the few parables that comes with an explanation at the start: they should always pray and not lose heart. It is part of Luke's goal in encouraging Theophilus (1:4).
5tn (18:2) Grk "lose heart, saying." This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject "He."
6tn (18:2) Or "town."
7sn (18:2) The judge here is apparently is portrayed as a civil judge who often handled financial cases.
8tn (18:2) Grk "man," but the singular a[nqrwpo" (anqrwpo") is used as a generic in comparison to God.
9sn (18:3) This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
10tn (18:3) Or "town."
11tn (18:3) This is an iterative imperfect; the widow did this on numerous occasions.
12tn (18:4) Grk "And for." Here kaiv (kai) is not translated because of differences between Greek and English style.
13tn (18:4) Grk "after these things."
14tn (18:4) Grk "man," but the singular a[nqrwpo" (anqrwpo") is used as a generic in comparison to God.
15tn (18:5) The term uJpwpiavzw (Jupwpiazw) in this context means "to wear someone out by continual annoying" (L&N 25.245).
16tn (18:5) Grk "by her continual coming," but the point of annoyance to the judge is her constant pleas for justice (v. 3).
17sn (18:6) Listen to what the unrighteous judge says! The point of the parable is that the judge's lack of compassion was overcome by the widow's persistence.
18tn (18:7) Here dev (de) has not been translated.
19sn (18:7) The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
20tn (18:7) The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
21sn (18:7) The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
22tn (18:8) Some argue this should be translated "suddenly." When vindication comes it will be quick. But the more natural meaning is "soon." God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
23sn (18:8) Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
24tn (18:9) Grk "He"; the referent has been specified in the translation for clarity.
25tn (18:9) Grk "and despised." This is a second parable with an explanatory introduction.
26sn (18:10) The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
27sn (18:10) See the note on Pharisees in 5:17.
28sn (18:10) See the note on tax collectors in 3:12.
29tn (18:11) The prepositional phrase proV" eJautovn (pros eauton, "to/about himself") could go with either the aorist participle staqeiv" (staqeis, "stood") or with the imperfect verb proshuvceto (proshuceto, "he prayed"). If taken with the participle, then the meaning would seem at first glance to be: "stood `by himself'," or "stood `alone'." Now it is true that prov" can mean "by" or "with" when used with intransitive verbs such as i{sthmi (cf. BAGD 711 s.v. III.7), but proV" eJautovn together never means "by himself" or "alone" in biblical Greek. On the other hand, if proV" eJautovn is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) "prayed to himself," but not necessarily silently, or (2) "prayed about himself," with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee's mention of God is really nothing more than a formality.
30tn (18:11) Or "stood by himself and prayed like this." The prepositional phrase proV" eJautovn (pro" Jeauton) can be taken with staqeiv" (staqei", "standing") rather than proshuvceto (proshuceto, "prayed").
31sn (18:11) The Pharisee's prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
32tn (18:11) Grk "other men." Here ajnqrwvpwn (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, "people"; NIV, "men").
33tn (18:11) Or "swindlers" (BAGD 109 s.v. a{rpax 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
34sn (18:11) A general category for "sinners" (1 Cor 6:9; Lev 19:3).
35sn (18:11) Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
36sn (18:12) The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
37tn (18:12) Or "I tithe."
38tn (18:13) Grk "standing"; the Greek participle has been translated as a finite verb.
39tn (18:13) Grk "even lift up his eyes" (an idiom).
40tn (18:13) The prayer is a humble call for forgiveness. The term for mercy (iJlavskomai, Jilaskomai) is associated with the concept of a request for atonement (BAGD 375 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
41tn (18:13) Grk "the sinner." The tax collector views himself not just as any sinner but as the worst of all sinners. See D. B. Wallace, Exegetical Syntax, 222-223.
42sn (18:14) 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.
43tn (18:14) Grk "the other"; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
44sn (18:14) Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
45tn (18:15) Grk "they."
46tn (18:15) The term brevfo" (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 1 Tim 3:15).
47tn (18:15) Grk "so that he would touch them."
48tn (18:16) Grk "summoned them"; the referent (the children) has been specified in the translation for clarity.
49sn (18:16) 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.
50sn (18:16) The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
51tn (18:17) Grk "Truly (ajmhvn, amhn), I say to you."
52sn (18:17) On receive see John 1:12.
53sn (18:17) The point of the comparison receive the kingdom of God like a child has more to do with a child's trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
54tn (18:17) The negation in Greek (ouj mhv, ou mh) is very strong here.
55tn (18:18) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
56sn (18:18) Only Luke states this man is a ruler. He is probably a civic leader of some kind, a leader in the society.
57sn (18:18) The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.
58tn (18:19) Grk "And Jesus." Here kaiv (kai) is not translated because of differences between Greek and English style.
59sn (18:19) Jesus' response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus' essential nature and the demands which logically follow on the man for having said it.
60sn (18:20) A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
61tn (18:21) Grk "And he"; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here kaiv (kai) is not translated because of differences between Greek and English style.
62sn (18:21) While the rich man was probably being sincere when he insisted I have kept all these things, he had confined his righteousness to external obedience. The rich man's response to Jesus' command to give away all he had revealed that internally he loved money more than God.
63sn (18:21) Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God's commands.
64sn (18:22) See Luke 14:33.
65tn (18:22) 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.
66sn (18:22) See Luke 1:50-53; 6:20-23; 14:12-14.
67sn (18:22) 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.
68tn (18:22) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the conversation.
69tn (18:23) Grk "he"; the referent (the man) has been specified in the translation for clarity.
70tn (18:23) Or "very distressed" (L&N 25.277).
71tc (18:24) The phrase perivlupon genovmenon (perilupon genomenon; see following tn (18:24) ) is omitted in some significant manuscripts (Í B L Ë1 1241 et alii). The shorter reading is difficult to explain if it is not original: it is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although omissions are generally unlikely. However, the manuscripts which do have the phrase are noteworthy (A [D] W Q Y 078 Ë13 33vid Byz), and it is not unknown in Lucan style to repeat a word or phrase in adjacent passages (B. M. Metzger, Textual Commentary, 143). In this case the longer reading is to be preferred, although only slightly.
tn (18:24) Grk "When Jesus saw him becoming sad."
72sn (18:24) For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
73sn (18:24) 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.
74sn (18:25) The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as "The Needle's Eye" was built during the middle ages and was not in existence in Jesus' day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
75tn (18:26) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of thought.
76sn (18:26) The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
77sn (18:27) The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
78tn (18:27) Grk "people."
79tn (18:28) Or "left our homes," "left our possessions"; Grk "left our own things." The word i[dio" (idios) can refer to one's home (including the people and possessions in it) or to one's property or possessions. Both options are mentioned in BAGD 370 s.v. 3.b. See also I. H. Marshall, Luke (NIGTC), 688; D. Bock, Luke (BECNT), 2:1488.
80tn (18:28) Grk "We have left everything we own and followed you." Koine Greek often used paratactic structure when hypotactic was implied.
81tn (18:29) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
82tn (18:29) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
83tn (18:29) Grk "Truly (ajmhvn, amhn), I say to you."
84sn (18:30) 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.
85tn (18:30) Grk "this time" (kairov", kairos), but for stylistic reasons this has been translated "this age" here.
86sn (18:30) 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).
87tn (18:31) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
88tn (18:31) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
89tn (18:31) Or "fulfilled." Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
90sn (18:32) The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
91sn (18:32) See Luke 22:63; 23:11, 36.
92tn (18:32) Or "and insulted." L&N 33.390 and 88.130 note uJbrivzw (Jubrizw) can mean either "insult" or "mistreat with insolence."
93sn (18:32) And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus' prediction is fulfilled.
94tn (18:33) Traditionally, "scourge" (the term means to beat severely with a whip, L&N 19.9). BAGD 495 s.v. mastigovw 1. states, "Of the beating (Lat. verberatio) given those condemned to death...J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33." Here the term has been translated "flog...severely" to distinguish it from the term fragellovw (fragellow) used in Matt 27:26; Mark 15:15.
95tn (18:33) Here kaiv (kai) has been translated as "yet" to indicate the contrast present in this context.
96tn (18:34) Here kaiv (kai) has been translated as "but" to indicate the contrast.
97tn (18:34) Grk "they"; the referent (the twelve, v. 31) has been specified in the context for clarity.
98tn (18:34) Grk "And this." Here kaiv (kai) is not translated.
99sn (18:34) 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.
100tn (18:34) 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.
101tn (18:35) Grk "Now it happened that as." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
102tn (18:35) Grk "he"; the referent (Jesus) has been supplied in the translation for clarity.
103tn (18:35) The phrase is "he drew near to" (19:29; 24:28). It is also possible the term merely means "is in the vicinity of." Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man "sees" where the rich man with everything did not.
104tn (18:37) Here dev (de) has not been translated. "They" could refer to bystanders or people in the crowd.
105tn (18:38) Here kaiv (kai) has been translated as "so" to indicate the implied result of the blind man learning that Jesus was nearby.
106tn (18:38) Grk "called out, saying." The participle levgwn (legwn) is redundant in contemporary English and has not been translated.
107sn (18:38) Jesus was more than a Nazarean to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
108sn (18:38) Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God's kind grace.
109sn (18:39) That is, those who were at the front of the procession.
110tn (18:39) Or "rebuked." The crowd's view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
111sn (18:39) Public opinion would not sway the blind man from getting Jesus' attention. The term shouted is strong as it can be used of animal cries.
112tn (18:40) Here dev (de) has been translated as "so" to indicate the implied result of the beggar's cries.
113tn (18:40) Grk "ordered him"; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
114tn (18:40) Grk "he"; the referent (the beggar) has been specified in the translation for clarity.
115tn (18:40) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
116tn (18:41) Grk "said."
117tn (18:41) Grk "Lord, that I may see [again]." The phrase can be rendered as an imperative of request, "Please, give me sight." Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
118tn (18:42) Here kaiv (kai) is not translated because of differences between Greek and English style.
119tn (18:42) Or "Regain" (see the note on the phrase "let me see again" in the previous verse).
120tn (18:42) Grk "has saved you," but in a nonsoteriological sense; the man has been delivered from his disability.
121tn (18:43) Or "received" (see the note on the phrase "let me see again" in v. 41).
122tn (18:43) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
123sn (18:43) 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).
124tn (18:43) Here kaiv (kai) is not translated because of differences between Greek and English style.
125tn (18:43) The word "too" has been supplied for stylistic reasons.
1tn (19:1) Grk "And entering, he passed through"; the referent (Jesus) has been specified in the translation for clarity. Here kaiv (kai) is not translated because of differences between Greek and English style.
2tn (19:2) Grk "And behold." Here kaiv (kai) has been translated as "now" to indicate the introduction of a new character. The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
3sn (19:2) This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).
4tn (19:3) Here kaiv (kai) is not translated because of differences between Greek and English style.
5tn (19:3) Grk "He was trying to see who Jesus was."
6tn (19:3) Grk "and he was not able to because of the crowd, for he was short in stature."
7tn (19:4) Here kaiv (kai) has been translated as "so" to indicate the implied result of Zacchaeus not being able to see over the crowd.
8sn (19:4) 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).
9tn (19:4) Grk "that one"; the referent (Jesus) has been specified in the translation for clarity.
10tc (19:5) Some MSS (A D W Y 063 Ë13 Byz latt) read "Jesus looking up, saw him and said." The words "saw him and" are not in Í B L Q 0139 Ë1 1241 et pauci and are not likely to be original.
11tn (19:5) Grk "hastening, come down." speuvsa" (speusa") has been translated as a participle of manner.
12sn (19:5) I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
13sn (19:5) On today here and in v. 9, see the note on today in 2:11.
14tn (19:6) Grk "hastening, he came down." speuvsa" (speusas) has been translated as a participle of manner.
15tn (19:6) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
16tn (19:6) The participle caivrwn (cairwn) has been taken as indicating manner.
sn (19:6) Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
17tn (19:7) 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.
18tn (19:7) This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BAGD 182 s.v. diagogguvzw). The participle levgonte" (legonte") is redundant in contemporary English and has not been translated.
19sn (19:7) 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.
20sn (19:8) Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus' acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd's charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
21tn (19:8) This is a first class condition in the Greek text. It virtually confesses fraud.
22tn (19:9) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative
23sn (19:9) 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.
24sn (19:9) The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
25sn (19:9) Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God's family.
26sn (19:10) The Son of Man came to seek and to save the lost is Jesus' mission succinctly defined. See Luke 15:1-32.
27tn (19:11) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
28tn (19:11) The present active infinitive dokei'n (dokein) has been translated as causal.
29sn (19:11) 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.
30tn (19:11) Or perhaps, "the kingdom of God must appear immediately (see L&N 71.36).
31tn (19:12) Grk "a man of noble birth" or "a man of noble status" (L&N 87.27).
32sn (19:12) Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
33sn (19:12) The background to this story about the nobleman who went...to receive for himself a kingdom had some parallel in the area's recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 B.C., but the people did not like him. Herod also made a similar journey to receive kingship in 40 B.C.
34tn (19:13) See the note on the word "slave" in 7:2.
35sn (19:13) That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months' wages for an average worker based on a six-day work week.
36tn (19:14) Or "subjects."
37tn (19:14) The imperfect is intense in this context, suggesting an ongoing attitude.
38tn (19:14) Grk "this one" (somewhat derogatory in this context).
39tn (19:14) Or "to rule."
40tn (19:15) Grk "And it happened that when." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
41tn (19:15) Grk "he said for these slaves to be called to him." The passive construction has been translated as an active one and simplified to "he summoned."
42tc (19:15) Some MSS read an aorist instead of a perfect here.
43tn (19:15) Grk "in order that he might know" (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun "he" as subject and the verb "wanted" to convey the idea of purpose.
44sn (19:15) The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
45tn (19:16) Here dev (de) has been translated as "so" to indicate the implied result of the royal summons.
46tn (19:16) Or "Lord"; or "Master." (and so throughout this paragraph).
47tn (19:16) See the note on the word "minas" in v. 13.
48tn (19:17) Grk "he"; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
49tn (19:17) See Luke 16:10.
50sn (19:17) The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
51tn (19:18) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
52tn (19:19) Here dev (de) has been translated as "so" to indicate the implied result of the second slave's report.
53tn (19:19) Grk "he"; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
54sn (19:20) Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable's warning about the one who does not trust the master. This figure is called "another," marking him out as different than the first two.
55tn (19:20) The word "slave" is not in the Greek text, but has been supplied for stylistic reasons.
56tn (19:20) Grk "behold."
57tn (19:20) Or "that I stored away." L&N 85.53 defines ajpovkeimai (apokeimai) here as "to put something away for safekeeping--`to store, to put away in a safe place.'"
58tn (19:20) The piece of cloth, called a soudavrion (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
59tn (19:21) Or "exacting," "harsh," "hard."
60tn (19:21) Grk "man, taking out." The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun "you" as subject and translating the participle ai[rei" (airei") as a finite verb.
61tn (19:21) The Greek verb tivqhmi (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
62tn (19:22) Grk "He"; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
63tn (19:22) Grk "out of your own mouth" (an idiom).
64tn (19:22) Note the contrast between this slave, described as "wicked," and the slave in v. 17, described as "good."
65tn (19:22) Or "exacting," "harsh," "hard."
66tn (19:23) That is, "If you really feared me why did you not do a minimum to get what I asked for?"
67tn (19:23) Grk "on the table"; the idiom refers to a place where money is kept or managed, or credit is established, thus "bank" (L&N 57.215).
68tn (19:24) Grk "to those standing by," but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
69tn (19:24) Grk "the ten minas."
70tn (19:25) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word "already" is supplied at the end of the statement to indicate this surprise and shock.
71tc (19:25) A few MSS (D W 69 et pauci) omit this verse, but it is well attested and is original to Luke.
72tn (19:26) Grk "to everyone who has, he will be given more."
sn (19:26) Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
73sn (19:26) The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him(v. 21); and the enemies (v. 27).
74tn (19:27) Grk "to rule over them."
75tn (19:27) This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
76sn (19:27) Slaughter them. To reject the king is to face certain judgment from him.
77tn (19:28) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
78tn (19:28) This could mean "before [his disciples]," but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
79sn (19:28) This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.
80tn (19:29) Grk "And it happened that when." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
81sn (19:29) The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
82tn (19:29) Grk "at the mountain called `of Olives.' This form of reference is awkward in contemporary English, so the more familiar "Mount of Olives" has been used in the translation.
sn (19:29) "Mountain" in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
83tn (19:30) Grk "saying."
84tn (19:30) Grk "the village lying before [you]" (BAGD 421 s.v. katevnanti 2.a).
85tn (19:30) 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.
86tn (19:30) Grk "a colt tied there on which no one of men has ever sat."
87sn (19:31) The custom called angaria allowed the impressment of animals for service to a significant figure.
88tn (19:32) Grk "sent ahead and went and found."
89sn (19:32) Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
90tn (19:33) Here kaiv (kai) is not translated because of differences between Greek and English style.
91tn (19:33) Grk "said to them."
92tn (19:35) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
93tn (19:35) Grk "garments"; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
94sn (19:35) See Zech 9:9.
95tn (19:35) Although ejpebivbasan (epebibasan) is frequently translated "set [Jesus] on it" or "put [Jesus] on it," when used of a riding animal the verb can mean "to cause to mount" (L&N 15.98); thus here "had Jesus get on it." The degree of assistance is not specified.
96tn (19:36) Here kaiv (kai) is not translated because of differences between Greek and English style.
97tn (19:36) The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as "the disciples" or "people."
98tn (19:37) 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).
99sn (19:37) See the note on the name Mount of Olives in v. 29.
100tn (19:37) Grk "the"; the Greek article has been translated here as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
101tn (19:37) Here the participle caivronte" (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a circumstantial participle of manner: "began to praise God joyfully."
102sn (19:37) See 2:13, 20; Acts 2:47; 3:8-9.
103tn (19:37) Or "works of power," "miracles." Jesus' ministry of miracles is what has drawn attention. See Luke 7:22.
104tn (19:37) Grk "they had seen, saying."
105sn (19:38) Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees' reaction.
106sn (19:38) A quotation from Ps 118:26.
107tn (19:39) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
108sn (19:39) See the note on Pharisees in 5:17.
109sn (19:39) Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
110tn (19:40) Grk "and answering, he said." This has been simplified in the translation to "He answered." Here kaiv (kai) is not translated because of differences between Greek and English style.
111tc (19:40) This is a third class condition. It is unusual to have it with a future tense (BDF §373.2), so some later MSS (Q Y 063 Ë1 Ë13 Byz) read the less difficult aorist subjunctive.
112tn (19:40) Grk "these."
113sn (19:40) This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
114tn (19:41) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
115tn (19:41) Grk "he."
116sn (19:41) When Jesus approached and saw the city. This is the last travel note in Luke's account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
117sn (19:42) On this day. They had missed the time of Messiah's coming; see v. 44.
118tn (19:42) Grk "the things toward peace." This expression seems to mean "the things that would `lead to,' `bring about,' or `make for' peace."
119sn (19:42) 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).
120sn (19:43) Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in A.D. 70. The details of the siege have led some to see Luke writing this after Jerusalem's fall, but the language of the verse is like God's exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.
121sn (19:43) An embankment refers to either wooden barricades or earthworks, or a combination of the two.
122tn (19:44) Grk "They will raze you to the ground."
sn (19:44) The singular pronoun you refers to the city of Jerusalem personified.
123tn (19:44) Grk "your children within you." The phrase "[your] walls" has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
124sn (19:44) (Not) one stone on top of another is an idiom for total destruction.
125tn (19:44) Grk "leave stone on stone."
126sn (19:44) You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79. To clarify what is meant, the words "from God" are supplied at the end of the verse.
127tn (19:45) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
128tn (19:45) Grk "he."
129tn (19:45) Grk "the temple."
sn (19:45) The merchants (those who were selling things there) would have been located in the Court of the Gentiles.
130sn (19:45) Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus' ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus' ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
131sn (19:46) A quotation from Isa 56:7.
132tn (19:46) Or "a hideout" (see L&N 1.57).
133sn (19:46) 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.
134tn (19:47) Grk "And he"; the referent (Jesus) has been specified in the translation for clarity. Here kaiv (kai) is not translated because of differences between Greek and English style.
135tn (19:47) Grk "and the scribes." See the note on the phrase "experts in the law" in 5:21.
136tn (19:47) Grk "seeking."
137tn (19:47) Grk "trying to destroy him."
sn (19:47) The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were trying to assassinate him.
138tn (19:48) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
139tn (19:48) Grk "they did not find the thing that they might do."
140sn (19:48) All the people hung on his words is an idiom for intent, eager listening. Jesus' popularity and support made it unwise for the leadership to seize him.
1tn (20:1) Grk "Now it happened that one." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
2tc (20:1) A few MSS (A C R W Q Ë13 Byz) add "of those" after "day," but this is almost certainly not original.
3tn (20:1) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
4tn (20:1) Grk "the temple."
5tn (20:1) Or "preaching"
6tn (20:1) Or "and the scribes." See the note on the phrase "experts in the law" in 5:21.
7sn (20:1) The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
8tn (20:2) Grk "and said, saying to him." This is redundant in English and has been simplified in the translation.
9tn (20:2) On this phrase, see BAGD 684 s.v. poi'o" 2.g.
10sn (20:2) The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
11tn (20:3) Grk "answering, he said to them." This is redundant in English and has been simplified in the translation.
12sn (20:4) John, like Jesus, was not a part of the official rabbinic order. So the question "John's baptism--was it from heaven or from men?" draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John's baptism refers to the baptism practiced by John.
13sn (20:4) The question is whether John's ministry was of divine or human origin.
14tn (20:5) Here dev (de) has been translated as "so" to indicate the implied result of Jesus' question.
15tn (20:7) Here kaiv (kai) has been translated as "so" to indicate the implied result of the dilemma Jesus' opponents faced.
16sn (20:7) Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus' question revealed the motivation of the religious leaders and exposed them for what they really were--hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
17tn (20:8) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
18sn (20:8) Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
19tn (20:8) On this phrase, see BAGD 684 s.v. poi'o" 2.g. This is exactly the same phrase as in v. 2.
20tn (20:9) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
21sn (20:9) The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and it leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
22sn (20:9) The leasing of land to tenant farmers was common in this period.
23sn (20:10) This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
24tn (20:10) The future with i{na (Jina) is unusual style, making it the harder reading. For this syntax, see BDF §396.2.
25tn (20:10) Grk "from the fruit of the vineyard."
26sn (20:10) The image of the tenants beating up the owner's slave pictures the nation's rejection of the prophets and their message.
27tn (20:11) Here kaiv (kai) has been translated as "so" to indicate the implied result of the tenants' mistreatment of the first slave.
28sn (20:11) The slaves being sent empty-handed suggests that the vineyard was not producing any fruit--and thus neither was the nation of Israel.
29tn (20:12) Here kaiv (kai) has been translated as "so" to indicate the implied result of the tenants' mistreatment of the first two slaves.
30tn (20:13) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
31tn (20:13) Grk "my beloved son." See comment at Luke 3:22.
sn (20:13) The owner's decision to send his one dear son represents God sending Jesus.
32tc (20:14) Several MSS (Í C D L R Q Ë13 Byz) read "come" before "let's."
33tn (20:15) Here kaiv (kai) has been translated as "so" to indicate the implied result of the tenants' decision to kill the son.
34sn (20:15) Throwing the heir out of the vineyard pictures Jesus' death outside of Jerusalem.
35sn (20:16) The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
36sn (20:16) 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.
37tn (20:16) Grk "they"; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
38sn (20:16) May this never happen! Jesus' audience got the point and did not want to consider a story where the nation would suffer judgment.
39tn (20:17) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
40tn (20:17) Or "capstone," "keystone." Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term kefalhV gwniva" (kefalh gwnia") refers to a cornerstone, not a capstone.
sn (20:17) The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the "stone imagery" as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
41tn (20:18) On this term, see BAGD 790 s.v. sunqlavw.
42tn (20:18) Grk "on whomever it falls, it will crush him."
sn (20:18) This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
43tn (20:19) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
44tn (20:19) Or "The scribes" See the note on the phrase "experts in the law" in 5:21.
45tn (20:19) Grk "tried to lay hands on him."
46tn (20:19) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
47tn (20:20) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
48tn (20:20) Grk "righteous," but in this context the point is their false sincerity.
49tn (20:20) Grk "so that they might catch him in some word."
50tn (20:20) This word is often translated "authority" in other contexts, but here, in combination with ajrchv (arch), it refers to the domain or sphere of the governor's rule (L&N 37.36).
51tn (20:21) Here kaiv (kai) has been translated as "thus" to indicate the implied result of the plans by the spies.
52tn (20:21) Or "precisely"; Grk "rightly." Jesus teaches exactly, the straight and narrow.
53sn (20:21) 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.
54tn (20:22) Or "lawful," that is, in accordance with God's divine law. On the syntax of e[xestin (exestin) with an infinitive and accusative, see BDF §409.3.
55tn (20:22) 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.'"
56tn (20:22) Or "to the emperor" ("Caesar" is a title for the Roman emperor).
57tn (20:23) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
58tn (20:23) Or "craftiness." The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).
59tn (20:24) Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places dhnavrion (dhnarion) has been translated simply as "silver coin" with an explanatory note.
sn (20:24) A denarius was a silver coin worth approximately one day's wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.
60tn (20:24) Or "whose image."
sn (20:24) In this passage Jesus points to the likeness (Grk eijkwvn, eikwn; often translated as "image") of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the "image" of God. Jesus is making a subtle yet powerful contrast: Caesar's image is on the denarius, so he can lay claim to money through taxation, but God's image is on humanity, so he can lay claim to each individual life.
61tn (20:24) Grk "whose likeness and inscription does it have?"
62tn (20:25) Here dev (de) has been translated as "so" to indicate that Jesus' pronouncement results from the opponents' answer to his question.
63sn (20:25) Jesus' answer to give to Caesar the things that are Caesar's and to God the things that are God's was a both/and, not the questioners' either/or. So he slipped out of their trap.
64tn (20:26) Here kaiv (kai) has been translated as "thus" to indicate the implied result of Jesus' unexpected answer.
65tn (20:26) On this term, see BAGD 295 s.v. ejpilambavnomai 2.a.
66tn (20:26) Grk "to trap him in a saying."
67tn (20:26) Or "amazed."
68sn (20:27) The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.
69tc (20:27) Some MSS (Í B C D L N Q Ë1 33 et pauci) read "say" instead of "claim," found in A W Ë13 Byz. The UBS4/NA27 text prints the longer term in brackets indicating some doubt about its originality. The external evidence for "say" (levgonte", legontes) is very strong, but it is the easier reading and may have been assimilated from Matt 22:23.
70sn (20:27) This remark is best regarded as a parenthetical note by the author.
71tn (20:28) Grk "a question, saying." The participle levgonte" (legontes) is redundant in English and has not been translated.
72tn (20:28) Grk "his brother"; but this would be redundant in English with the same phrase "his brother" at the end of the verse, so most modern translations render this phrase "the man" (so NIV, NRSV).
73tn (20:28) The use of i{na (Jina) with imperatival force is unusual (BDF §470.1).
74tn (20:28) Grk "and raise up seed," an idiom for procreating children (L&N 23.59).
75sn (20:28) A quotation from Deut 25:5. Because the OT quotation does not include "a wife" as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-6]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother's widow. This served several purposes: it provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
76tn (20:29) Grk "took a wife" (an idiom for marrying a woman).
77tc (20:30) Some MSS (A W Q Y Ë1 Ë13 Byz lat) see the elision of a verb here as too harsh and fill in what is missing, adding the words, "took the wife and this one died childless." But this looks like a clarifying addition and is omitted in Í B D L 0266 892 1241 et pauci.
78tc (20:32) Some MSS (A W Q Y Ë13 Byz) read "Last of all."
79tc (20:33) Many MSS (Í* A D W Q Y Ë1 Ë13 Byz lat) lack the word "wife," but it is understood from the context even if not original.
sn (20:33) The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that in the opinion of the Sadducees resurrection leads to a major problem.
80tn (20:33) Grk "For the seven had her as wife."
81tn (20:34) Here kaiv (kai) has been translated as "so" to indicate that Jesus' response is a result of their framing of the question.
82tn (20:34) Grk "sons of this age" (an idiom, see L&N 11.16). The following clause which refers to being "given in marriage" suggests both men and women are included in this phrase.
83tn (20:35) Grk "to attain to."
84sn (20:35) Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus' questioners had made a false assumption that life was the same both now and in the age to come.
85sn (20:36) Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
86tn (20:36) Grk "sons of God, being." The participle o[nte" (ontes) has been translated as a causal circumstantial participle here.
87tn (20:36) Or "people." The noun uiJov" (Juios) followed by the genitive of class or kind ("sons of...") denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).
88tn (20:37) Grk "But that the dead are raised even Moses revealed."
89sn (20:37) See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
90sn (20:37) A quotation from Exod 3:6.
91sn (20:38) He is not God of the dead but of the living. Jesus' point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
92tn (20:38) On this syntax, see BDF §192. The point is that all live "to" God or "before" God.
93tn (20:39) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
94tn (20:39) Or "some of the scribes." See the note on the phrase "experts in the law" in 5:21.
95sn (20:39) Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.
96sn (20:40) The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.
97sn (20:41) If the religious leaders will not dare to question Jesus any longer, then he will question them.
98tn (20:41) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (20:41) See the note on Christ in 2:11.
99sn (20:41) It was a common belief in Judaism that Messiah would be David's son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David's Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
100sn (20:42) The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord's anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king's palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
101sn (20:43) A quotation from Ps 110:1.
102tn (20:44) Grk "David thus calls him `Lord.' So how is he his son?" The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
103tn (20:45) Here dev (de) has not been translated.
104tn (20:45) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
105tn (20:46) Or "Be on guard against." This is a present imperative and indicates that pride is something to constantly be on the watch against.
106tn (20:46) Or "of the scribes." See the note on the phrase "experts in the law" in 5:21.
107tn (20:46) Grk "who," continuing the sentence begun by the prior phrase.
108sn (20:46) There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.
109sn (20:46) See Luke 14:1-14.
110sn (20:46) See the note on synagogues in 4:15.
111tn (20:47) Grk "who," continuing the sentence begun in v. 46.
112sn (20:47) How they were able to devour widows' houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.
113tn (20:47) Grk "houses," "households"; however, the term can have the force of "property," "estate" as well (BAGD 557 s.v. oi\kia 1.a; cf. also O. Michel's article in TDNT 5:131).
1tn (21:1) Grk "He"; the referent has been specified in the translation for clarity. Here dev (de) has not been translated.
2tn (21:1) Grk "looking up, he saw." The participle ajnablevya" (anableya") has been translated as a finite verb due to requirements of contemporary English style.
3tn (21:1) On the term gazofulavkion (gazofulakion), often translated "treasury," see BAGD 149 s.v. gazofulakei'on, which states, "For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is certainly preferable. Acc. to Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets."
sn (21:1) The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40.
4sn (21:2) These two small copper coins were lepta (sing. "lepton"), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
5tn (21:3) Here kaiv (kai) is not translated because of differences between Greek and English style.
6tn (21:3) Grk "Truly, I say to you."
7sn (21:3) Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
8tn (21:4) Grk "out of what abounded to them."
9tn (21:4) Or "put in her entire livelihood."
10tn (21:5) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
11sn (21:5) The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it "immensely opulent." Josephus compared it to a beautiful snowcapped mountain.
12tn (21:5) For the translation of ajnavqhma (anaqhma) as "offering" see L&N 53.18.
13tn (21:5) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
14sn (21:6) With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in A.D. 70.
15tn (21:6) Grk "the days will come when not one stone will be left on another that will not be thrown down."
16tn (21:7) Here dev (de) has been translated as "so" to indicate the implied result of Jesus' comments about the temple's future destruction.
17tn (21:7) Grk "asked him, saying." The participle levgonte" (legontes) is redundant in English and has not been translated.
18sn (21:7) 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.
19tn (21:7) Grk "when."
20tn (21:8) Here dev (de) has not been translated.
21tn (21:8) Or "Be on guard."
22tn (21:8) That is, "I am the Messiah."
23tn (21:9) Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
24tn (21:9) This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BAGD 727 s.v. ptoevw).
25sn (21:9) The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
26tn (21:10) For the translation "rise up in arms" see L&N 55.2.
27sn (21:11) See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
28tn (21:11) This term, fovbhtron (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation "sights" was preferred.
29sn (21:11) See Jer 4:13-22; 14:12; 21:6-7.
30sn (21:12) But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
31tn (21:12) Grk "will lay their hands on you."
32sn (21:12) Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts.
sn (21:12) See the note on synagogues in 4:15.
33tn (21:12) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
34tn (21:13) Grk "This will turn out to you for [a] testimony."
35tn (21:14) Grk "determine in your hearts."
36tn (21:14) This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
37tn (21:15) Grk "a mouth." It is a metonymy and refers to the reply the Lord will give to them.
38tn (21:15) Grk "and wisdom."
39sn (21:16) To confess Christ might well mean rejection by one's own family, even by parents.
40tn (21:16) Grk "and brothers and relatives," but kaiv (kai) is not translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
41sn (21:17) See Luke 6:22, 27; 1 Cor 1:25-31.
42tn (21:18) Here kaiv (kai) has been translated as "yet" to indicate the contrast present in this context.
43sn (21:18) Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
44sn (21:19) By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
45tc (21:19) Some important Greek witnesses plus the majority of MSS (Í D K L W C D Y Ë1 Byz et alii) read the aorist imperative here, though some MSS (A B Q Ë13 33 et pauci lat) read a future indicative. A decision is difficult because the evidence is so evenly balanced--both internally and externally--but a slight preference should be given to the future indicative. J. A. Fitzmyer assesses the translation options this way: "In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]" (Luke [AB], 2:1341). If this is correct, then the translation is not affected either way.
46tn (21:19) Grk "your souls," but yuchv (yuch) is frequently used of one's physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning "you will save yourselves" (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
47sn (21:20) See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
48sn (21:20) The phrase her desolation is a reference to the fall of the city, which is the only antecedent present in Luke's account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple's desolation, though Matthew's allusion is clearer. They focus on the parallel events of the end, not on the short term realization in A.D. 70. The entire passage has a prophetic "two events in one" typology, where the near term destruction (A.D. 70) is like the end. So an author could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).
49sn (21:21) Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
50tn (21:21) Here kaiv (kai) is not translated because of differences between Greek and English style.
51tn (21:21) Here kaiv (kai) is not translated because of differences between Greek and English style.
52tn (21:22) Or "of punishment." This is a time of judgment.
53tn (21:22) The passive construction with the infinitive plhsqh'nai (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
54sn (21:23) Great distress means that this is a period of great judgment.
55tn (21:24) Here kaiv (kai) is not translated because of differences between Greek and English style.
56tn (21:24) Grk "by the mouth of the sword" (an idiom for the edge of a sword).
57sn (21:24) Here is the predicted judgment against the nation until the time of Gentile rule has passed: its people will be led away as captives.
58tn (21:24) Grk "And Jerusalem." Here kaiv (kai) is not translated because of differences between Greek and English style.
59sn (21:24) Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God's plan.
60sn (21:25) Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man's return for the righteous. OT imagery is present: see Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
61tn (21:25) Grk "distress of nations."
62tn (21:25) Or "in consternation" (L&N 32.9).
63tn (21:26) According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
64sn (21:26) An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, "the heavenly bodies," NIV) this is not as likely.
65tn (21:27) Grk "And then" (kaiV tovte, kai tote). Here kaiv is not translated because of differences between Greek and English style.
66sn (21:27) An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
67sn (21:28) These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
68sn (21:28) With Jesus' return comes the manifestation of judgment and final salvation (redemption).
69tn (21:29) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
70tn (21:29) Grk "all the trees."
71tn (21:30) Grk "seeing for yourselves, you know." The participle blevponte" (bleponte") has been translated as a finite verb due to requirements of contemporary English style.
72tn (21:31) The verb ginwvskete (ginwskete, "know") can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
73sn (21:31) The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
74tn (21:32) Grk "Truly (ajmhvn, amhn), I say to you."
75sn (21:32) This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning "race" and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term geneav (genea) can have this meaning. Two other options are possible. (2) Generation might mean "this type of generation" and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to "the generation that sees the signs of the end" (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
76sn (21:33) The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
77tn (21:34) Grk "watch out for yourselves."
sn (21:34) Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
78sn (21:34) Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words "like a trap" at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words "like a trap" are placed at the beginning of v. 35. This does not affect the meaning.
79tn (21:35) There is debate in the textual tradition about the position of gavr (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing gavr after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
80tn (21:35) Or "come upon."
81sn (21:35) This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
82sn (21:36) The call to be alert at all times is a call to remain faithful in looking for the Lord's return.
83tn (21:36) For the translation of mevllw (mellw) as "must," see L&N 71.36.
84tn (21:37) Here dev (de) has been translated as "so" since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.
85tn (21:37) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
86tn (21:37) Grk "in the temple."
87tn (21:37) Grk "and spent the night," but this is redundant because of the previous use of the word "night."
88tn (21:37) Grk "at the mountain called `of Olives.'
sn (21:37) See the note on the phrase Mount of Olives in 19:29.
89sn (21:38) Jesus' teaching was still quite popular with all the people at this point despite the leaders' opposition.
90tc (21:38) In something of a textual oddity, some MSS (those of Ë13) place John 7:53-8:11 here after v. 38.
tn (21:38) Grk "in the temple."
1sn (22:1) The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).
2tn (22:2) Grk "And the." Here kaiv (kai) is not translated because of differences between Greek and English style.
3tn (22:2) Or "and the scribes." See the note on the phrase "experts in the law" in 5:21.
4tn (22:2) Grk "were seeking how."
5tn (22:2) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
6sn (22:2) 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.
7tn (22:3) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
8sn (22:3) The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.
9tn (22:3) Grk "Iscariot, being of the number of the twelve."
10tn (22:4) The full title strathgoV" tou' iJerou' (strathgo" tou Jierou; "officer of the temple" or "captain of the temple guard") is sometimes shortened to strathgov" as here (L&N 37.91).
11tn (22:4) Luke uses this frequent indirect question to make his point (BDF §267.2).
12tn (22:4) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
13tn (22:4) Grk "how he might hand him over to them," in the sense of "betray him."
14tn (22:5) Here kaiv (kai) is not translated because of differences between Greek and English style.
15sn (22:5) The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
16sn (22:5) Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
17tn (22:6) Here kaiv (kai) has been translated as "so" to indicate the implied result of the arrangement worked out in the preceding verse.
18tn (22:6) Grk "he"; the referent (Judas) has been specified in the translation for clarity.
19tn (22:6) Grk "betray him to them"; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
20tn (22:6) Grk "apart from the crowd."
sn (22:6) The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).
21tn (22:7) The words "for the feast" are not in the Greek text, but have been supplied for clarity.
22tc (22:7) The Western MS D, aware that Passover is being described, reads "Passover" here.
23sn (22:7) Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
24tn (22:8) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
25sn (22:8) This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites' deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel's bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
26tn (22:8) Grk "for us, so that we may eat."
27tn (22:9) Here dev (de) has not been translated.
28tn (22:9) In the Greek text this a deliberative subjunctive.
29tn (22:10) Grk "behold."
30sn (22:10) Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
31sn (22:10) Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.
32tn (22:11) Grk "to the master of the household," referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).
33tn (22:13) Here dev (de) has been translated as "so" to indicate the implied result of Jesus' instructions.
34tn (22:13) The word "things" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
35sn (22:13) The author's note that the disciples found things just as he had told them shows that Jesus' word could be trusted.
36tn (22:14) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
37tn (22:14) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
38tn (22:14) Grk "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.
39tn (22:14) Grk "the apostles with him."
40tn (22:15) This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus' enthusiasm for holding this meal (BDF §198.6).
41tn (22:16) Although the word "again" is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest ("from now on"). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.
42sn (22:16) Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord's supper as some argue, but the Passover.
43sn (22:16) The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
44tn (22:17) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
45sn (22:17) Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).
46tn (22:18) Grk "the produce" ("the produce of the vine" is a figurative expression for wine).
47sn (22:18) Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.
48tn (22:19) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
49tc (22:19) Some important Western MSS (D it) omit the words from this point to the end of v. 20: "which is given for you. Do this in remembrance of me. 22:20 In the same way he took the cup after they had eaten, saying, `This cup that is poured out for you is the new covenant in my blood.'" However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better MS support (Ì75 Í A B C W Q Y Ë1 Ë13 Byz). It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in B. M. Metzger, Textual Commentary, 148-50.
50sn (22:19) The language of the phrase given for you alludes to Christ's death in our place. It is a powerful substitutionary image of what he did for us.
51tn (22:20) The words "he took" are not in the Greek text at this point, but are an understood repetition from v. 19.
52tn (22:20) The phrase "after they had eaten" translates the temporal infinitive construction metaV toV deipnh'sai (meta to deipnhsai), where the verb deipnevw (deipnew) means "to eat a meal" or "to have a meal."
53sn (22:20) 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.
54tn (22:21) The one who betrays me. Jesus knows about Judas and what he has done.
55sn (22:21) The point of Jesus' comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him--somebody whom no one would suspect. His comment serves to heighten the treachery of Judas' betrayal.
56sn (22:22) Jesus' death has been determined as a part of God's plan (Acts 2:22-24).
57tn (22:23) Here kaiv (kai) has been translated as "so" to indicate the implied result of Jesus' comments: the disciples begin wondering who would betray him.
58tn (22:24) Or "happened."
59tn (22:24) Though the term meivzwn (meizwn) here is comparative in form, it is superlative in sense (BDF §244).
60tn (22:25) Here dev (de) has been translated as "so" to indicate the implied result of the dispute among the apostles.
61tn (22:25) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
62sn (22:25) The title `benefactor,' highlighting grace and meaning something like "helper of the people," was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).
63tn (22:26) Grk "But you are not thus."
64tn (22:26) Or "the ruler."
65sn (22:26) And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.
66tn (22:27) Grk "who reclines 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.
67tn (22:27) The interrogative particle used here in the Greek text (oujciv, ouci) expects a positive reply.
68sn (22:27) Jesus' example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.
69tn (22:28) Or "continued" (L&N 34.3). Jesus acknowledges the disciples' faithfulness.
70tn (22:29) Here kaiv (kai) has been translated as "thus" to indicate the implied result of the disciples' perseverance with Jesus.
71sn (22:29) With the statement "I grant to you a kingdom" Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.
72tn (22:29) Or "I give you the right to rule." For this translation of diativqemai basileivan (diatiqemai basileian) see L&N 37.105.
73tn (22:30) This verb is future indicative, and thus not subordinate to "grant" (diativqemai, diatiqemai) as part of the result clause beginning with i{na e[sqhte ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.
74sn (22:30) The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel's judgment.
75tc (22:31) The majority of MSS begin this verse with an introductory comment, "and the Lord said," indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. The oldest and best witnesses (Ì75 B L T 1241 2542c syrs cop) do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.
76tn (22:31) Grk "behold" (for "pay attention" see L&N 91.13).
77sn (22:31) This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
78sn (22:31) Satan has demanded permission to put them to the test. The idiom "sift (someone) like wheat" is similar to the English idiom "to pick (someone) apart." The pronoun you is implied.
79sn (22:32) Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name "Simon" has been supplied as a form of direct address to make this clear in English.
80sn (22:32) That your faith may not fail. Note that Peter's denials are pictured here as lapses, not as a total absence of faith.
81tn (22:32) Grk "And when." Here kaiv (kai) is not translated because of differences between Greek and English style.
82tn (22:32) Or "turned around."
83sn (22:32) Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter "in advance," even with the knowledge of his approaching denials.
84tn (22:33) Grk "he"; the referent (Peter) has been specified in the translation for clarity.
85sn (22:33) The confidence Peter has in private (Lord, I am ready...) will wilt under the pressure of the public eye.
86tn (22:34) Grk "he said"; the referent (Jesus) has been specified in the translation for clarity.
87sn (22:34) That is, Peter's denials will happen before the sun rises.
88sn (22:34) Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
89tn (22:35) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
90tn (22:35) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
91sn (22:35) Traditionally, "purse."
92tn (22:35) Or possibly "beggar's bag" (L&N 6.145).
93sn (22:35) This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the `tag' at the end, "did you?" Nothing was lacking.
94tn (22:35) Grk "said."
95tn (22:36) 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.
96tn (22:36) Traditionally, "purse."
97tn (22:36) Or possibly "beggar's bag" (L&N 6.145).
98sn (22:37) This scripture must be fulfilled in me. The statement again reflects the divine necessity of God's plan. See 4:43-44.
99tn (22:37) Or "with the lawless."
sn (22:37) This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.
100tn (22:37) Grk "is having its fulfillment."
101tn (22:38) Here dev (de) has been translated as "so" to indicate the implied result of Jesus' comments about obtaining swords.
102sn (22:38) Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.
103sn (22:38) It is enough. The disciples' misunderstanding caused Jesus to terminate the discussion.
104tn (22:39) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
105tn (22:39) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
106tn (22:39) Grk "went."
107sn (22:39) See the note on the Mount of Olives in Luke 19:29.
108sn (22:40) Luke does not mention Gethsemane by name, but calls it simply the place.
109sn (22:40) Jesus' instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan's challenge to them to defect, like what happened to Judas and what will happen to Peter.
110tn (22:42) Luke's term (BAGD 623 s.v. parevnegke 2.c) is not as exact as the one in Matt 26:39. Luke's means `take away,' while Matthew's means `take away without touching,' suggesting an alteration (if possible) in God's plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.
111sn (22:42) This cup alludes to the wrath that Jesus will experience for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
112sn (22:42) With the statement "Not my will but yours be done" Jesus submits fully to God's will.
113tn (22:44) Grk "And being in anguish."
114tc (22:44) Several important Greek MSS (Ì69vid Ì75 Í1 A B N R T W 579 1071 et pauci) along with diverse and widespread versional and patristic witnesses (e.g., syr cop arm geo Clement Origen et alii) lack 22:43-44. In addition, the verses are placed after Matt 26:39 by Ë13 along with some lectionaries. Floating texts typically suggest both spuriousness and early impulses to regard the verses as historically authentic. These verses are included in Í*, 2 D L Q Y 0171 Ë1 Byz lat, and are mentioned by Justin, Irenaeus, Hippolytus, Eusebius, Chrysostom and many others. However, a number of MSS mark the text with an asterisk or obelisk, indicating the scribe's assessment of the verses as inauthentic. At the same time, these verses generally fit Luke's style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus' humanity and an angel's help. But even if the verses are not literarily authentic, they are almost certainly historically authentic (that is, even if Luke did not pen these comments, this does not mean that Jesus did not have sweat like drops of blood). This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord.
sn (22:44) Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.
115tn (22:45) Here kaiv (kai) is not translated because of differences between Greek and English style.
116tn (22:45) The words "worn out" are not in the Greek text, but are implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273).
117tn (22:46) Here kaiv (kai) has been translated as "so" to indicate the implied result of Jesus finding them asleep.
118sn (22:46) Jesus calls the disciples again to prayerful watchfulness with the words "Get up and pray" (see 22:40). The time is full of danger (22:53).
119tn (22:47) Grk "drew near."
120tc (22:47) A few MSS (D Q Ë13 700 pm) add here, "for this is the sign he gave to them: Whoever I kiss, this is he." This addition is almost certainly not original, since it lacks sufficient MS support. It represents a copyist's attempt to clarify the text, or the accidental inclusion of a marginal gloss.
121sn (22:48) Jesus' comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On "misused kisses" in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.
122tn (22:49) Here dev (de) has not been translated.
123tn (22:49) The direct question using "if" in Greek is not unusual (BDF §440.3).
124sn (22:49) "Should we use our swords?" The disciples' effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.
125tn (22:50) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
126sn (22:50) One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
127tn (22:50) See the note on the word "slave" in 7:2.
128tn (22:51) Grk "But answering, Jesus said." This is redundant in contemporary English and has been simplified in the translation.
129tn (22:51) Grk "his"; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
130sn (22:51) When Jesus healed the man's ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).
131tn (22:52) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
132tn (22:52) This title, literally "official of the temple" (strathgoV" tou' iJerou', strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it is translated "officers of the temple guard" rather than "commanders of the temple guard," since the idea of a number of commanders might be confusing to the modern English reader.
133tn (22:52) Or "a revolutionary." This term can refer to one who stirs up rebellion: BAGD 473 s.v. lh/sthv" 2 has "revolutionary, insurrectionist," citing evidence from Josephus (J. W. 2.13.2-3 [2.253-54]). However, this usage generally postdates Jesus' time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
134tn (22:53) Grk "lay hands on me."
135tn (22:53) Or "your time."
136tn (22:53) Or "authority," "domain."
137tn (22:54) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
138tn (22:54) Or "seized" (L&N 37.109).
139tn (22:54) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
140sn (22:54) 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.
141tn (22:56) The Greek term here is paidivskh (paidiskh), referring to a slave girl or slave woman.
142tn (22:57) Grk "he denied it, saying." The referent (Peter) has been specified in the translation for clarity. The participle levgwn (legwn) is redundant and has not been translated.
143sn (22:57) Woman was a polite form of address (see BAGD 168 s.v. gunhv), similar to "Madam" or "Ma'am" used in English in different regions.
144sn (22:57) The expression "I do not know him" had an idiomatic use in Jewish ban formulas in the synagogue and could mean, "I have nothing to do with him."
145tn (22:58) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
146sn (22:58) In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
147tn (22:58) Here and in v. 60 "Man" is used as a neutral form of address to a stranger.
148tn (22:59) Grk "insisted, saying." The participle levgwn (legwn) is redundant in English and has not been translated here.
149sn (22:59) According to Mark 14:70 it was Peter's accent that gave him away as a Galilean.
150tn (22:60) Grk "And immediately." Here kaiv (kai) is not translated because of differences between Greek and English style.
151tn (22:61) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
152sn (22:61) 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 rJh'ma tou' kurivou (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as lovgo" tou' kurivou (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thes 1:8, 4:15; 2 Thes 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
153sn (22:62) When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
154tn (22:63) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
155tn (22:63) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
156tn (22:64) Here kaiv (kai) is not translated because of differences between Greek and English style.
157tn (22:64) The verb ejphrwvtwn (ephrwtwn) has been translated as an iterative imperfect. The participle levgonte" (legontes) is redundant in English and has not been translated here.
158tn (22:64) Grk "Who is the one who hit you?"
sn (22:64) Who hit you? This is a variation of one of three ancient games that involved blindfolds.
159tn (22:65) Or "insulting." Luke uses a strong word here; it means "to revile, to defame, to blaspheme" (L&N 33.400).
160tn (22:66) Or "and the scribes." See the note on the phrase "experts in the law" in 5:21.
161tn (22:66) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
162tn (22:66) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
163sn (22:66) Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
164tn (22:67) This is a first class condition in the Greek text.
165tn (22:67) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (22:67) See the note on Christ in 2:11.
166tn (22:67) This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
167tn (22:67) The negation in the Greek text is the strongest possible (ouj mhv, ou mh).
168tn (22:68) This is also a third class condition in the Greek text.
169tn (22:68) The negation in the Greek text is the strongest possible (ouj mhv, ou mh).
170sn (22:69) From now on. Jesus' authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
171sn (22:69) Seated at the right hand is an allusion to Ps 110:1 ("Sit at my right hand...") and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
172sn (22:69) The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
173tn (22:70) Here kaiv (kai) has been translated as "so" to indicate the implied result of Jesus' pronouncement.
174sn (22:70) The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
175tn (22:70) Grk "He said to them."
176sn (22:70) Jesus' reply, "You say that I am," was not a denial, but a way of giving a qualified positive response: "You have said it, but I do not quite mean what you think."
177tn (22:71) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
178sn (22:71) We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
179tn (22:71) Grk "from his own mouth" (an idiom).
1tn (23:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
2tn (23:1) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
3sn (23:1) Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate's relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
4tn (23:2) Here dev (de) has not been translated.
5sn (23:2) 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.
6tn (23:2) On the use of the term diastrevfw (diastrefw) here, see L&N 31.71 and 88.264.
sn (23:2) 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.
7tn (23:2) Grk "and forbidding." Here kaiv (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.
8tn (23:2) 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.'"
9tn (23:2) Or "to the emperor" ("Caesar" is a title for the Roman emperor).
10tn (23:2) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (23:2) See the note on Christ in 2:11.
11tn (23:3) Here kaiv (kai) has been translated as "so" to indicate the implied result of the charges brought in the previous verse.
12tn (23:3) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
13sn (23:3) "Are you the king of the Jews?" Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
14sn (23:3) The reply "You say so" is somewhat enigmatic, like Jesus' earlier reply to the Jewish leadership in 22:70.
15tn (23:4) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
16tn (23:4) Grk "find no cause."
sn (23:4) Pilate's statement "I find no reason for an accusation" is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).
17tn (23:5) Or "were adamant." For "persisted in saying," see L&N 68.71.
18sn (23:5) 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.
19tn (23:5) Grk "beginning from Galilee until here."
20tn (23:7) Here kaiv (kai) is not translated because of differences between Greek and English style.
21sn (23:7) Learning that Jesus was from Galilee and therefore part of Herod's jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.
22sn (23:7) Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
23sn (23:7) Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod's presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).
24tn (23:8) Here dev (de) has not been translated.
25tn (23:8) Grk "to see some sign performed by him." Here the passive construction has been translated as an active one in keeping with contemporary English style.
26sn (23:8) Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
27tn (23:9) Here kaiv (kai) has been translated as "so" to indicate the implied result of the previous statements in the narrative about Herod's desire to see Jesus.
28tn (23:9) Grk "he"; the referent (Herod) has been specified in the translation for clarity.
29tn (23:9) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
30tn (23:10) Or "and the scribes." See the note on the phrase "experts in the law" in 5:21.
31sn (23:10) Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
32tn (23:11) This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying "then" to indicate the sequence of events.
33sn (23:11) This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus' claim to be a king.
34tn (23:11) Grk "he"; the referent (Herod) has been specified in the translation for clarity.
35sn (23:12) Herod and Pilate became friends with each other. It may be that Pilate's change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).
36tn (23:12) Grk "at enmity with each other."
37tn (23:13) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
38tn (23:13) Grk "and the," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
39tn (23:14) This term also appears in v. 2.
40tn (23:14) Grk "behold, I" A transitional use of ijdouv (idou) is not translated here.
41tn (23:14) Grk "nothing did I find in this man by way of cause." The reference to "nothing" is emphatic.
42sn (23:15) With the statement "he has done nothing," Pilate makes another claim that Jesus is innocent of any crime worthy of death.
43tn (23:15) Grk "nothing deserving death has been done by him." The passive construction has been translated as an active one in keeping with contemporary English style.
44tn (23:16) Or "scourged" (BAGD 604 s.v. paideuvw 2.b.g). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated "flogged" to distinguish it from the more severe verberatio.
45tc (23:16) Many of the best MSS (Ì75 A B K L T 0124 892* 1241 et pauci) omit 23:17 "(Now he was obligated to release one individual for them at the feast.)" This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like an addition. It is included in Í (D following v. 19) W Q Y 063 Ë1 Ë13 Byz lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows the standard critical Greek texts in omitting the verse number, a procedure also followed by a number of other modern translations.
46tn (23:18) Grk "together, saying." The participle levgonte" (legontes) is redundant and has not been translated here.
47tn (23:18) Grk "this one." The reference to Jesus as "this man" is pejorative in this context.
48tn (23:19) Grk "who" (a continuation of the previous sentence).
49sn (23:19) Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
50sn (23:19) This is a parenthetical note by the author.
51sn (23:20) The account pictures a battle of wills: the people versus Pilate. Pilate is consistently portrayed in Luke's account as wanting to release Jesus because he believed him to be innocent.
52tn (23:21) Grk "shouting, saying." The participle levgonte" (legontes) is redundant and has not been translated here.
53tn (23:21) This double present imperative is emphatic.
sn (23:21) Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it "a cruel and disgusting penalty" (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
54tn (23:22) Grk "no cause of death I found in him."
55sn (23:22) The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
56tn (23:22) Or "scourge" (BAGD 604 s.v. paideuvw 2.b.g). See the note on "flogged" in v. 16.
57tn (23:23) Though a different Greek term is used here (BAGD 294 s.v. ejpivkeimai), this remark is like 23:5.
58tn (23:24) Here kaiv (kai) has been translated as "so" to indicate the implied result of the crowd's cries prevailing.
59sn (23:24) Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.
60tn (23:24) Although some translations render ejpevkrinen (epekrinen) here as "passed sentence" or "gave his verdict," the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus' innocence, he gave in to the crowd's incessant demand to crucify an innocent man.
61tn (23:25) Or "delivered up."
62sn (23:25) 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.
63tn (23:26) Here kaiv (kai) is not translated because of differences between Greek and English style.
64sn (23:26) Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark's audience.
65tn (23:26) Or perhaps, "was coming in from his field" outside the city (BAGD 14 s.v. ajgrov" 2).
66tn (23:26) Grk "they placed the cross on him to carry behind Jesus."
67sn (23:27) The background of these women is disputed. Are they "official" mourners of Jesus' death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
68tn (23:27) Or "who were beating their breasts," implying a ritualized form of mourning employed in Jewish funerals. See the note on the term "women" earlier in this verse.
69sn (23:28) The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
70sn (23:28) Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person--they should be mourning for themselves.
71tn (23:29) Grk "For behold."
72tn (23:29) Grk "Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!"
sn (23:29) 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.
73sn (23:30) The figure of crying out to the mountains `Fall on us!' (appealing to creation itself to hide them from God's wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
74sn (23:30) An allusion to Hos 10:8 (cf. Rev 6:16).
75tn (23:31) Grk "if they do such things." The plural subject here is indefinite, so the active voice has been translated as a passive (see D. B. Wallace, Exegetical Syntax, 402).
76sn (23:31) The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.
77tc (23:32) There is a textual problem here, whether the text reads (literally), "other criminals two" or "others, two criminals." The first (found in Ì75 Í B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Q Y Ë1 Ë13 Byz) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original. Either way, three people were crucified.
sn (23:32) Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).
78tn (23:33) Here kaiv (kai) has been translated as "so" to indicate the conclusion of the preceding material.
79sn (23:33) The place that is called `The Skull' (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek kranivon (kranion) is calvaria, from which the English word "Calvary" derives (cf. Luke 23:33 in the KJV).
80sn (23:33) See the note on crucify in 23:21.
81tc (23:34) Many important MSS (Ì75 Í1 B D* W Q 0124 1241 et pauci) omit v. 34a (enclosed in square brackets). It is included in Í* Í2 A C D2 L Y 0117 0250 Ë1 Ë13 Byz lat. However, it also fits a major Lucan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen's response in Acts 7:60. The lack of parallels in the other gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke's Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses omit the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically (that is, even if Luke did not record it, Jesus nevertheless said it and early scribes sought the best location to insert it). For this reason it has been placed in single brackets in the translation.
82tn (23:34) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
83tn (23:34) Grk "cast lots" (probably by using marked pebbles or broken pieces of pottery). A modern equivalent "threw dice" was chosen here because of its association with gambling. This allusion to Ps 22:19 identifies Jesus as the suffering innocent.
84tn (23:35) A figurative extension of the literal meaning "to turn one's nose up at someone"; here "ridicule, sneer at, show contempt for" (L&N 33.409).
85sn (23:35) The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
86tn (23:35) This is a first class condition in the Greek text.
87tn (23:35) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (23:35) See the note on Christ in 2:11.
88sn (23:36) Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.
89tn (23:37) This is also a first class condition in the Greek text.
90sn (23:38) Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners' point of view.
91tc (23:39) Some MSS (A C3 R W Q Y 0117 0135 Ë1 Ë13 Byz lat) read "If you are" (eij, ei) here, while "are you not" (oujciv, ouci) is found in Ì75 Í B C* L 0124 1241 et pauci it. The "if" clause reading creates a parallel with the earlier taunts (vv. 35, 37), so it is unlikely to be original.
sn (23:39) The question in Greek expects a positive reply and is also phrased with irony.
92tn (23:39) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (23:39) See the note on Christ in 2:11.
93tn (23:40) Grk "But answering, the other rebuking him, said." This is somewhat redundant and has been simplified in the translation.
94tn (23:40) The particle used here (oujdev, oude), which expects a positive reply, makes this a rebuke--"You should fear God and not speak!"
95tn (23:40) The words "of condemnation" are not in the Greek text, but are implied.
96sn (23:41) This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
97tn (23:42) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
98sn (23:42) Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man's faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
99tc (23:42) The alternate readings of some MSS seek to make the reference to Jesus' coming clearer. "Into your kingdom"--with eij" (eis), read by Ì75 B L itpt--is a reference to his entering into God's presence at the right hand. "In your kingdom"--with ejn (en), read by Í A C W Q Y Ë1 Ë13 33 Byz itpt--looks at his return. It could be argued that the reading with eij" is more in keeping with Luke's theology elsewhere, but the contrast with Jesus' reply, "Today," slightly favors the reading "in your kingdom." Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads "Then he turned to the Lord and said to him, `Remember me in the day of your coming.' Then the Lord said in reply to [him], `Take courage; today you will be with me in paradise.'" This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other MSS.
100tn (23:43) Grk "he."
101tn (23:43) Grk "Truly (ajmhvn, amhn), I say to you."
102sn (23:43) Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
103tc (23:43) Codex Bezae (D), in place of "Then he said, `Jesus, remember me when you come in your kingdom.' And Jesus said to him, `I tell you the truth, today you will be with me in paradise,'" reads "Then he turned to the Lord and said to him, `Remember me in the day of your coming.' Then the Lord said in reply to [him] ..., `Take courage; you will be with me today in paradise.'" D emphasizes the future aspect of the coming of Christ. This reading has virtually no support from any of the other MSS. Thus, though it is interesting, it lacks credibility and should be rejected.
sn (23:43) In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the "third heaven" (2 Cor 12:2) as the place where God dwells.
104tn (23:44) Grk "And it was." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
105tn (23:44) Grk "the sixth hour."
106tn (23:44) Grk "until the ninth hour."
107tc (23:45) The wording "the sun's light failed" is a translation of tou' hJlivou ejklipovnto"/ ejkleivponto" (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ì75 Í B C* L 0124) as well as several ancient versions. The majority of MSS (A C3 D K W Q Y 0117 0135 Ë1 Ë13 Byz lat) have the flatter, less dramatic term, "the sun was darkened" (ejskotivsqh, eskotisqe), a reading that avoids the problem of implying an eclipse (see sn (23:45) below). This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character.
sn (23:45) This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke's statement the sun's light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author's part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading ("the sun was darkened") that smoothes over the problem (discussed in the tc (23:45) problem above), or (b) understand the verb eklipontos in a general way (such as "the sun's light failed") rather than as a technical term, "the sun was eclipsed." The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke's Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading "was darkened" shows up in the later and generally inferior witnesses does not bolster one's confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BAGD 242 s.v. ejkleivpw notes that the verb is used in Hellenistic Greek "Of the sun grow dark, perh. be eclipsed." In MM it is argued that "it seems more than doubtful that in Lk 2345 any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = `fail'..." [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning "fail," and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic sloth.
108tn (23:45) The referent of this term, katapevtasma (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, kavlumma (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
109sn (23:46) 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.
110sn (23:47) See the note on the word centurion in 7:2.
111sn (23:47) Or righteous. It is hard to know whether "innocent" or "righteous" is intended, as the term used can mean either, and both make good sense here. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other. Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and a centurion).
112sn (23:48) Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
113tn (23:49) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
114tn (23:49) Technically the participle oJrw'sai (Jorwsai) modifies only gunai'ke" (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.
115tn (23:50) Grk "And behold." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic. The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
116tn (23:50) Grk "a councilor" (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
117tn (23:51) Grk "This one." Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
118tc (23:51) Some MSS read a present participle instead of a perfect participle. The present participle would mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree about it from the start. The perfect participle, read by Ì75 A B W Q Byz, is the preferred reading.
sn (23:51) The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.
119tn (23:51) Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
120tn (23:51) Or "city."
121tn (23:51) Or "waiting for."
122sn (23:51) Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus' burial all suggest otherwise.
123sn (23:52) Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).
124tn (23:53) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
125tn (23:53) The term sindwvn (sindwn) can refer to a linen cloth used either for clothing or for burial.
126tn (23:53) In the Greek text this pronoun (aujtovn, auton) is masculine, while the previous one (aujtov, auto) is neuter, referring to the body.
127tn (23:53) That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
128tc (23:53) Codex Bezae (D), with some support from 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 (23:53) Or "laid to rest."
129sn (23:54) The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
130tn (23:54) Normally, "dawning," but as the Jewish Sabbath begins at 6 p.m., "beginning" is more appropriate.
131tn (23:55) Here dev (de) has not been translated.
132tn (23:55) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
133tn (23:56) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
134tn (23:56) On this term see BAGD 114 s.v. a[rwma. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.
135tn (23:56) Or "ointments." This was another type of perfumed oil.
136sn (23:56) According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
1sn (24:1) The first day of the week is the day after the Sabbath.
2tn (24:1) Grk "they"; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.
3tn (24:1) On this term see BAGD 114 s.v. a[rwma. See also the note on "aromatic spices" in 23:56.
4tc (24:1) The Western MS D and a few other late MSS have a short discussion about how the stone will be moved similar to Mark 16:3. But this reading is too poorly attested to be original.
5tn (24:2) Here dev (de) has not been translated.
6sn (24:2) Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.
7tc (24:3) The translation follows the much better attested longer reading here, "body of the Lord Jesus" (found in Ì75 Í A B C L W Q Y Ë1 Ë13 33 Byz itpt), rather than simply "the body" (found in D itpt) or "the body of Jesus" (found only in 579 1071 1241).
sn (24:3) What they found was not what they expected--an empty tomb.
8tn (24:4) Grk "And it happened that while." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) is not translated because of differences between Greek and English style.
9tn (24:4) Or "bewildered." The term refers to a high state of confusion and anxiety.
10tn (24:4) Grk "behold."
11sn (24:4) The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).
12tn (24:5) Here dev (de) has not been translated.
13tn (24:5) Or "They were extremely afraid."
14sn (24:5) Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.
15sn (24:5) By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.
16tc (24:6) The phrase "He is not here, but has been raised" is omitted by a few MSS (D it), but it has wide MS support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although the NA27/UBS4 critical texts place the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.
tn (24:6) The verb here is passive (hjgevrqh, hgerqh). This "divine passive" (see D. B. Wallace, Exegetical Syntax, 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lucan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus' exaltation: Luke 24:51; Acts 1:11, 22.
17sn (24:6) While he was still in Galilee looks back to the beginning of Jesus' ministry. So the point is that this was announced long ago, and should come as no surprise.
18tn (24:7) 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.'"
19tn (24:7) See Luke 9:22, 44; 13:33.
20tn (24:7) 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 ajnqrwvpwn aJmartwlw'n (anqrwpwn Jamartwlwn) is retained here.
21sn (24:7) See the note on crucify in 23:21.
22tn (24:7) Here the infinitive ajnasth'nai (anasthnai) is active rather than passive.
23tn (24:8) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
24sn (24:8) On his words see Luke 9:22.
25sn (24:9) Judas is now absent and "the twelve" have now become "the eleven." Other disciples are also gathered with the remaining eleven.
26sn (24:10) Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.
27sn (24:10) On Joanna see Luke 8:1-3.
28sn (24:11) The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.
29sn (24:12) While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.
30sn (24:12) In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
31tn (24:12) In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BAGD 555 s.v. ojqovnion).
32tn (24:12) Or "went away, wondering to himself." The prepositional phrase proV" eJautovn (pros Jeauton) can be understood with the preceding verb ajph'lqen (aphlqen) or with the following participle qaumavzwn (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).
33sn (24:12) Peter's wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.
34tc (24:12) Some Western MSS (D it) omit 24:12, and the verse has been called a Western non-interpolation, meaning it reflects a shorter reading in D and other Western texts. Many regard all such shorter readings as original (the verse is omitted in the RSV) but the MS evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì75 and all other MSS.
35tn (24:13) Grk "And behold." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic. The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
36tn (24:13) These are disciples as they know about the empty tomb and do not know what to make of it all.
37tn (24:13) Grk "sixty stades" or about 11 kilometers. A stade (stavdion, stadion) was a unit of distance about 607 feet (187 meters) long.
38tn (24:14) Here kaiv (kai) is not translated because of differences between Greek and English style.
39tn (24:15) Grk "And it happened that while." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) is not translated because of differences between Greek and English style.
40tn (24:15) This term suggests emotional dialogue and can thus be translated "debated."
41tn (24:15) The phrase "these things" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
42sn (24:16) The two disciples will not be allowed to recognize Jesus until v. 31.
43tn (24:16) This is an epexegetical infinitive in Greek.
44sn (24:16) This parenthetical remark by the author is necessary so the reader will understand the account.
45tn (24:17) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
46tn (24:17) Grk "words," but the term lovgo" (logos) can refer to "matters" rather than only "words" (BAGD 477 s.v. 1.a.e).
47tn (24:17) "Discussing so intently" translates the reciprocal idea conveyed by proV" ajllhvlou" (pro" allhlou"). The term ajntibavllw (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).
48tn (24:18) Grk "answering him, said." This is redundant in English and has been simplified in the translation.
49sn (24:18) There is irony and almost a sense of mocking disbelief as the question "Are you the only visitor to Jerusalem who doesn't know the things that have happened there in these days?" comes to Jesus; but, of course, the readers know what the travelers do not.
50tn (24:18) Grk "in it" (referring to the city of Jerusalem).
51tn (24:19) Here kaiv (kai) is not translated because of differences between Greek and English style.
52tn (24:19) This translates the Greek term ajnhvr (anhr).
53sn (24:19) The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
54sn (24:20) Handed him over is another summary of the passion like Luke 9:22.
55sn (24:20) See the note on crucify in 23:21.
56tn (24:21) The imperfect verb looks back to the view that they held during Jesus' past ministry.
57sn (24:21) Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
58sn (24:22) The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.
59tn (24:22) In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.
60sn (24:23) The men in dazzling attire mentioned in v. 4 are identified as angels here.
61tn (24:24) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
62tn (24:24) Here the pronoun aujtovn (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.
63tn (24:25) Here kaiv (kai) has been translated as "so" to indicate the implied result of the disciples' inability to believe in Jesus' resurrection.
64tn (24:25) Grk "O" (an interjection used both in address and emotion (BAGD 897 s.v. 1).
65tn (24:25) The word "people" is not in the Greek text, but is supplied to complete the interjection.
66sn (24:25) The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
67tn (24:25) On the syntax of this infinitival construction, see BAGD 287 s.v. ejpiv II.1.b.g.
68tn (24:26) This Greek particle (oujciv, ouci) expects a positive reply.
69sn (24:26) The statement Wasn't it necessary is a reference to the design of God's plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).
70tn (24:26) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (24:26) See the note on Christ in 2:11.
71tn (24:27) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
72sn (24:27) The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.
73tn (24:27) Or "regarding," "concerning." "Written" is implied by the mention of the scriptures in context; "said" could also be used here, referring to the original utterances, but by now these things have been committed to writing.
74sn (24:28) He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.
75tn (24:29) Here kaiv (kai) has been translated as "so" to indicate the implied result of the disciples' request.
76tn (24:30) Grk "And it happened that when." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated. Here kaiv (kai) is not translated because of differences between Greek and English style.
77tn (24:30) Grk "had 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.
78tn (24:30) The pronoun "it" is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
79tn (24:31) Here dev (de) has been translated as "At this point" to indicate the implied sequence of events within the narrative. "Then," which is normally used to indicate this, would be redundant with the following clause.
80sn (24:31) They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.
81tn (24:31) This pronoun is somewhat emphatic.
82tn (24:31) This translates a kaiv (kai, "and") that has clear sequential force.
83tn (24:32) Here kaiv (kai) is not translated because of differences between Greek and English style.
84tn (24:32) This question uses a Greek particle (oujciv, ouci) that expects a positive reply.
85tn (24:32) This is a collective singular use of the term kardiva (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.
86tc (24:32) Most MSS add the phrase "within us" after "Didn't our hearts burn." The phrase "within us" is lacking in some early MSS (Ì75 B D geo Origen). These early witnesses may have either eliminated the words as redundant, or could have overlooked them, since there are several occurrences of hJmi'n (Jhmin, "us") in the context. But it is more likely that scribes wanted to clarify the expression "Didn't our hearts burn."
sn (24:32) Even though it is most likely not original (see tc (24:32) note above), the phrase within us has been included in the translation for clarity.
87tn (24:32) Grk "opening" (cf. Acts 17:3).
88tn (24:33) Here kaiv (kai) has been translated as "so" to indicate the implied result of the Lord's appearance to them.
89tn (24:33) Here kaiv (kai) is not translated because of differences between Greek and English style.
90tn (24:34) Here the word "and" has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.
91sn (24:34) The Lord...has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.
92sn (24:35) Now with the recounting of what had happened on the road two sets of witnesses corroborate the women's report.
93tn (24:35) Grk "how he was made known to them"; or "how he was recognized by them." Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.
94tn (24:36) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
95tc (24:36) The words "and said to them, `Peace be with you'" are omitted by some Western MSS (D it). But the clause is otherwise well attested and should be considered an original part of Luke.
96sn (24:37) The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.
97tc (24:37) This is not a reference to "a phantom" as read by the Western MS D.
98tn (24:38) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
99tn (24:38) Or "disturbed," "troubled."
100tn (24:38) The expression here is an idiom, see BAGD 50 s.v. ajnabaivnw 2. Here kardiva (kardia) is a collective singular; the expression has been translated as plural in English.
sn (24:38) Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.
101tn (24:39) Grk "that it is I myself."
102tn (24:40) Some Western MSS (D it) omit 24:40. However, it is present in all other MSS, including Ì75, and should thus be regarded as an original part of Luke's Gospel.
103sn (24:41) 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.
104sn (24:41) Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.
105sn (24:41) 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.
106tn (24:42) Here dev (de) has been translated as "so" to indicate the implied result of Jesus' request for food.
107tn (24:44) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
108sn (24:44) Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
109sn (24:44) 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.
110sn (24:45) Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.
111tn (24:46) Or "Christ"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
112tn (24:46) Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus' ministry, the scripture, and what disciples would be doing as they declared the Lord risen.
113sn (24:47) This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
114tn (24:47) Or "preached," "announced."
115sn (24:47) To all nations. The same Greek term (taV e[qnh, ta eqnh) may be translated "the Gentiles" or "the nations." The hope of God in Christ was for all the nations from the beginning.
116sn (24:47) Beginning from Jerusalem. See Acts 2, which is where it all starts.
117sn (24:48) You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.
118tn (24:49) Grk "sending on you."
119tn (24:49) Grk "the promise of my Father," with tou' patrov" (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.
120sn (24:49) The city refers to Jerusalem.
121sn (24:49) Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter: compare Luke 22:54-62 with Acts 2:14-41.
122tn (24:50) Here dev (de) has been translated as "then" to indicate the implied sequence of events within the narrative.
123tn (24:50) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
124sn (24:50) Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.
125tn (24:51) Grk "And it happened that while." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
126tn (24:51) Grk "while he blessed them."
127tn (24:51) Grk "he departed from them."
128tc (24:51) The reference to the ascension is lacking in the Western MS D, but it is original as Acts 1:2 assumes it.
tn (24:51) For the translation of ajnefevreto (anefereto) as "was taken up" see BAGD 63 s.v. ajnafevrw 1.
sn (24:51) There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.
129tn (24:52) Here kaiv (kai) has been translated as "so" to indicate the result of Jesus' ascension and the concluding summary of Luke's Gospel.
130tc (24:52) The reference to worship is missing in the Western MS D, its last major omission.
131sn (24:52) Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.
132tn (24:53) Grk "in the temple."
sn (24:53) Luke's gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.
133tc (24:53) The majority of Greek MSS, some of the important witnesses (A B C2 Q Y 063 Ë13 Byz lat), add "Amen" to note the Gospel's end. But since this is a liturgically motivated reading and since significant witnesses omit the word (Ì75 Í C* D L W 33 it cop et pauci), it is evidently not original.