Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22 .


Here καί ( kai ) has been translated as “so” to indicate the implied result of previous action in the narrative.


Grk “answering, he said to him.” The participle ἀποκριθείς ( apokriqeis ) is redundant, but the syntax of the phrase has been modified for clarity.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “Pilate asked him again, saying.” The participle λέγων ( legwn ) is redundant and has not been translated.


Grk “them”; the referent (the people) has been specified in the translation for clarity. sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15 ; John 18:39 ); see W. W. Wessel, “Mark,” EBC 8:773-74.


Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”


Grk “Pilate answered them, saying.” The participle λέγων ( legwn ) is redundant and has not been translated.


Grk “to have him release for them.”


Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς ( apokriqeis ) is redundant and has not been translated.


33 892 2427 pc ), lack θέλετε ( qelete , “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.


The Greek term φραγελλόω ( fragellow ) refers to flogging. BDAG 1064 s.v. states, “ flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion… Mt 27:26 ; Mk 15:15 .” sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip ( flagellum ) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT , 4:515-19.


Or “delivered him up.”


Here δέ ( de ) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15 .


Grk “(that is, the praetorium).” sn The governor’s residence ( Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.


Or “weaving.”


Or “Long live the King of the Jews!” sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).


The verb here has been translated as an iterative imperfect.


Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.


The aorist tense is taken consummatively here.


Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.


Or “conscripted”; or “pressed into service.”


Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).


Grk “him.”


Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17 .


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate. sn An allusion to Ps 22:18 .


Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.


Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22 . Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.


Grk “Mocking him, the chief priests…said among themselves.”


Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 8:29 .


Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


Grk “When the sixth hour had come.”


Grk “until the ninth hour.”


The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46 ; Luke 23:44 ). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.


Grk “a reed.”


The referent of this term, καταπέτασμα ( 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, κάλυμμα ( 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.


Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”


Grk “and ministered to him.” sn Cf. Luke 8:3 .


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.


Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.


Or “waiting for.”


Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “he”; the referent (Pilate) has been specified in the translation for clarity.


Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.


The term σινδών ( sindwn ) can refer to a linen cloth used either for clothing or for burial.


That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Or “to the door,” “against the door.”


Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.


On this term see BDAG 140 s.v. ἄρωμα . The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition. sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.


Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


The verb here is passive ( ἠγέρθη , hgerqh ). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.


Grk “they began to have trembling and bewilderment.”


Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL , 939-43.


For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.


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.


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 (BDAG 386 s.v. ἐπιχειρέω ). “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.


Or “events.”


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”).


Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2 .


Or “delivered.”


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.


The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.


Grk “having followed”; the participle παρηκολουθηκότι ( parhkolouqhkoti ) has been translated causally.


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 . The meaning “have assurance concerning” is also possible here.


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’s Gospel 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.


Grk “It happened that in the days.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.


Grk “of”; but the meaning of the preposition ἐκ ( ek ) is more accurately expressed in contemporary English by the relative clause “who belonged to.”


Grk “and her name was Elizabeth.”


Grk “a wife of the daughters of Aaron.” sn 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.


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, καί ( kai ) has not been translated here.


Grk “walking in” (an idiom for one’s lifestyle). sn 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 ).


The predicate adjective has the effect of an adverb here (BDF §243).


Grk “were both advanced in days” (an idiom for old age).


Grk “Now it happened that.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.


Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.


Grk “serving as priest in the order of his division before God.” sn Zechariah’s division would be on duty twice a year for a week at a time.


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 κατὰ τὸ ἔθος τῆς ἱερατείας ( 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.


This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.


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.


Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.


Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος ( 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.


The “hour of the incense offering” is another way to refer to the time of sacrifice.


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, δέ ( de ) has not been translated here.


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 ExSyn 252; M. J. Davidson, “Angels,” DJG , 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation , 324-35.


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.


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 ).


The passive means that the prayer was heard by God. sn 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.


Grk “a son, and you”; καί ( kai ) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.


Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31 . sn “ 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 ).


Grk “This will be joy and gladness.”


Or “because of.”


“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.


Grk “before.”


Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί ( kai ) has not been translated here. Instead a new English sentence is begun in the translation.


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 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.


Grk “And he.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “sons”; but clearly this is a generic reference to people of both genders.


Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.


Grk “And Zechariah.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “How will I know this?”


Grk “is advanced in days” (an idiom for old age).


Grk “And the.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “the one who is standing before God.”


Grk “to announce these things of good news to you.”


Grk “behold.”


Grk “And.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


The imperfect verb ἐθαύμαζον ( eqaumazon ) has been translated as an ingressive imperfect.


Or “temple.” See the note on the phrase “the holy place” in v. 9 .


Grk “And when.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “and they.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


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.”


Grk “and,” but the force is causal or explanatory in context.


Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.


Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.


Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.


Or “Elizabeth conceived.”


Grk “she kept herself in seclusion, saying.” The participle λέγουσα ( legousa ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “Thus.”


Grk “in the days.”


Grk “has looked on me” (an idiom for taking favorable notice of someone).


Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος ( anqrwpo" ) here.


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 .


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.


Or “promised in marriage.”


Grk “Joseph, of the house of David.” sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.


Grk “And coming to her.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.


Grk “coming to her, he said.” The participle εἰσελθών ( eiselqwn ) has been translated as a finite verb due to requirements of contemporary English style.


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.


565 579 700 1241 pc co), is thus preferred.


565 579 1241 sa) and on balance should probably be considered authentic.


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 ).


Here καί ( kai ) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.


Or “grace.” sn 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.


Grk “And behold.”


Grk “you will conceive in your womb.”


Or “and bear.”


Grk “you will call his name.”


See v. 13 for a similar construction. sn 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.


Grk “this one.”


Or “ancestor.”


Grk “And he.” Here καί ( kai ) has not been 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.


Or “over Israel.” sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.


Grk “And Mary.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


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.


Grk “And the angel said to her.” Here καί ( kai ) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ ( auth , “to her”) has not been included in the translation since it is redundant in contemporary English.


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.”


33 pc ) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.


Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον ( to gennwmenon {agion ) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται ( klhqhsetai ); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον . Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.


Grk “behold.”


Some translations render the word συγγενίς ( sungeni" ) as “cousin” (so Phillips) but the term is not necessarily this specific.


Or “has conceived.”


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.


In Greek, the phrase πᾶν ῥῆμα ( pan rJhma , “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.


Here καί ( kai ) has been translated as “so” to indicate the transition to a new topic.


Traditionally, “handmaid”; Grk “slave woman.” Though δούλη ( doulh ) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG 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” (BDAG 260 s.v. δοῦλος ). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος ( 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.


Grk “let this be to me.”


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “And it happened that.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί ( kai ) has not been translated here either.


The antecedent of “her” is Elizabeth.


Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “and she exclaimed with a great cry and said.” The verb εἶπεν ( eipen , “said”) has not been included in the translation since it is redundant in contemporary English.


Grk “fruit,” which is figurative here for the child she would give birth to.


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 ἵνα ( 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?”


Grk “for behold.”


Grk “when the sound of your greeting [reached] my ears.”


This ὅτι ( Joti ) clause, technically indirect discourse after πιστεύω ( pisteuw ), explains the content of the faith, a belief in God’s promise coming to pass.


That is, “ what was said to her (by the angel) at the Lord’s command ” (BDAG 756 s.v. παρά A.2).


Grk “that there would be a fulfillment of what was said to her from the Lord.” sn This term speaks of completion of something planned ( 2 Chr 29:35 ).


mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.


Or “lifts up the Lord in praise.”


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.


See the note on the word “servant” in v. 38 .


Traditionally, “the Mighty One.”


Grk “and from.” Here καί ( kai ) has been translated by a semicolon to improve the English style.


That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.


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.


Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ ( dianoia ) can be understood as a dative of sphere or reference/respect.


Or “rulers.”


Or “those of humble position” sn 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 ).


Or “because he remembered mercy,” understanding the infinitive as causal.


Or “his [God’s] loyal love.”


Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν ( elalhsen ) can be translated in context “as he promised.” God keeps his word.


Grk “fathers.”


Grk “his seed” (an idiom for offspring or descendants).


Grk “And.” Here ( kai ) has been translated as “so” to indicate the conclusion of the topic.


Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.


Grk “the time was fulfilled.”


The words “her baby” are not in the Greek text, but have been supplied for clarity.


Grk “And her.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “had magnified his mercy with her.”


The verb συνέχαιρον ( sunecairon ) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”


Grk “And it happened that.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί ( kai ) has not been translated because of differences between Greek and English style.


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.


Grk “And,” but with clearly contrastive emphasis in context.


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.


This future passive indicative verb has imperatival force and thus has been translated “he must be named.”


Grk “And they.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


The word “but” is not in the Greek text but has been supplied in the translation for clarity.


Grk “There is no one from your relatives who is called by this name.”


Here καί ( kai ) has been translated as “so” to indicate the consequential nature of the action described.


Grk “his”; the referent (the baby) has been specified in the translation for clarity.


Grk “what he might wish to call him.”


Grk “And he.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “and wrote, saying.” The participle λέγων ( legwn ) is redundant is English and has not been translated.


Grk “And immediately.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.


“Released” is implied; in the Greek text both στόμα ( stoma ) and γλῶσσα ( glwssa ) are subjects of ἀνεῴχθη ( anewcqh ), but this would be somewhat redundant in English.


Grk “And all.” Here καί ( kai ) has not been translated because of differences between Greek and English style. sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.


Here καί ( kai ) has not been 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.


Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.


Grk “heart.” The term “heart” ( καρδία , 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 καρδία 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.


Or “what manner of child will this one be?”


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “and he prophesied, saying.” The participle λέγων ( legwn ) is redundant and has not been translated. sn 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.


Or “has delivered”; Grk “has accomplished redemption.” sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.


Grk “and,” but specifying the reason for the praise in the psalm.


Grk “from the ages,” “from eternity.”


Grk “from long ago, salvation.”


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.


Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73 ), and thus refers to many generations of ancestors.


This is linked back grammatically by apposition to “covenant” in v. 72 , specifying which covenant is meant.


Or “forefather”; Grk “father.”


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.


565 892 pc ) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc ) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.


This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.


Grk “all our days.”


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.”


א B W 0177 pc ) and is thus more likely to be authentic.


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 On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6 .


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. 78 a is placed with the reference to Jesus as the light of dawning day.


Grk “shall visit us.”


Or “the path.”


This verb is imperfect.


This verb is also imperfect.


Or “desert.”


Grk “until the day of his revealing.”


Grk “Now it happened that.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.


Or “from the emperor” (“Caesar” is a title for the Roman emperor).


Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι ( apografesqai ) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a). sn 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 .


Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).


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 .


Grk “And everyone.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Or “hometown” (so CEV).


Here καί ( kai ) has been translated as “so” to indicate the consequential nature of the action.


Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.


Or “family,” “lineage.”


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.


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 ἐμνηστευμένῃ ( emnhsteumenh ) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.


Grk “And it happened that while.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί ( kai ) has not been translated because of differences between Greek and English style.


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.”


Or “a feeding trough.”


The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 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, The IVP Bible Background Commentary: New Testament , 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 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.


Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


Grk “in that region.”


Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω ) and guarding their flock.”


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Or “the angel of the Lord.” See the note on the word “Lord” in 1:11 .


Or “stood in front of.”


Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear). sn Terrified. See similar responses in Luke 1:12, 29 .


Grk “behold.”


Grk “I evangelize to you great joy.”


Or “town.” See the note on “city” in v. 4 .


This is another indication of a royal, messianic connection.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn The term χριστός ( 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.


Grk “And this.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Or “a feeding trough,” see Luke 2:7 .


Grk “And suddenly.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “a multitude of the armies of heaven.”


This is a generic use of ἄνθρωπος ( anqrwpo" ) referring to both males and females.


Ï sy bo) have ἐν ἀνθρώποις εὐδοκία ( en anqrwpoi" eudokia , “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας ( en anqrwpoi" eudokia" , “among people with whom he is pleased”), a reading attested by א * A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν . Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” ( TCGNT 111).


Grk “And it happened that when.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί ( kai ) has not been translated because of differences between Greek and English style.


For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .


Or “a feeding trough.”


Grk “And when.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.


Grk “the word which had been spoken to them.”


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 .


The term συμβάλλουσα ( 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.


Here καί ( kai ) has been translated as “so” to indicate the conclusion of the topic.


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 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.


Grk “And when eight days were completed.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


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 pc lat) 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 αὐτῆς ( 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 αὐτοῦ ( autou , “his”) was a clear scribal blunder. There can be no doubt that “ their purification” is the authentic reading. Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” ( καθαρισμός , kaqarismo" ) refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”). sn 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 that 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.


Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “every male that opens the womb” (an idiom for the firstborn male).


Grk “And behold.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού ( idou ) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


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.


Or “deliverance,” “consolation.” sn 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).


Grk “And it.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον ( kecrhmatismenon ) indicated some form of direct revelation from God ( Jer 25:30; 33:2 ; Job 40:8 ).


Grk “would not see death” (an idiom for dying).


On the grammar of this temporal clause, see BDF §§383.3; 395.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn 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 .


Here καί ( kai ) has been translated as “so” to indicate the consequential nature of the action.


Grk “he”; the referent (Simeon) has been specified in the translation for clarity.


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.


Grk “the temple.” sn 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.


Grk “to do for him according to the custom of the law.” See Luke 2:22-24 .


Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.


The Greek word translated here by “Sovereign Lord” is δεσπότης ( despoth" ).


Here the Greek word δοῦλος ( doulos , “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks. sn 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 ( Josh 14:7 ), David ( Ps 89:3 ; cf. 2 Sam 7:5, 8 ) and Elijah ( 2 Kgs 10:10 ); all these men were “servants (or slaves) of the Lord.”


Grk “now release your servant.”


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.


Grk “his”; the referent (the child) has been specified in the translation for clarity.


33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ ( Jo pathr autou , “his father”) is both external ( א B D L W 1 700 1241 pc sa) and internal evidence. Internally, 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, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43 .


The term refers to the amazement at what was happening as in other places in –2 ( 1:63; 2:18 ). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19 ).


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “behold.”


Grk “this one”; the referent (the child) is supplied in the translation for clarity.


Grk “and for a sign of contradiction.”


Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.


Her age is emphasized by the Greek phrase here, “she was very old in her many days.”


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 BDAG 423 s.v. ἕως 1.b. α ). 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. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke , [NIGTC], 123-24).


Grk “at that very hour.”


Grk “And coming up.” Here καί ( kai ) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα ( epistasa ) has been translated as a finite verb due to requirements of contemporary English style.


The imperfect ἐλάλει ( 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 —2 to Jesus has involved all types of people.


Grk “him”; the referent (the child) has been specified in the translation for clarity.


33 Ï ), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ , without preposition, is found in א B W Ξ 1 565* lat co. For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Here καί ( kai ) has been translated as “so” to indicate the conclusion of the topic.


Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.


Or “completed.”


Or “city.”


33 Ï ) read πνεύματι ( pneumati , “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80 . The better witnesses ( א B D L N W pc lat co) lack the word.


Or “grace.”


Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


Grk “his”; the referent (Jesus) has been specified in the translation for clarity.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


On the distributive use of the term κατά ( kata ), see BDF §305.


Grk “And when.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


33 Ï lat) have εἰς ῾Ιεροσόλυμα ( eij" &ierosoluma , “to Jerusalem”) here, but the ms support for the omission is much stronger ( א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.


Here καί ( kai ) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.


Grk “when the days ended.”


The word “home” is not in the Greek text, but has been supplied for clarity.


Grk “And his.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ ( Joi gonei" autou , “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35 .


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Or “and friends.” See L&N 28.30 and 34.17.


Grk “And it happened that after.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “the temple.”


This is the only place in Luke’s Gospel where the term διδάσκαλος ( didaskalo" , “teacher”) is applied to Jews.


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.


The Greek word here is τέκνον ( teknon ) rather than υἱός ( Juios , “son”).


Or “Child, why did you do this to us?”


Or “your father and I have been terribly worried looking for you.”


Here καί ( kai ) has been translated as “but” to indicate the contrast.


Grk “he said to them.”


Grk “Why is it that you were looking for me?”


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 about 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.


Grk “And they.” Here καί ( kai ) has been translated as “yet” to indicate the contrast.


Grk “they”; the referent (his parents) has been specified in the translation for clarity.


Or “the matter.”


Grk “which he spoke.”


For location see Map1-D3 ; Map2-C2 ; Map3-D5 ; Map4-C1 ; Map5-G3 .


Or “was submitting.”


Or “all these words.”


Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.


Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor). sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37.


The term translated “word” here is not λόγος ( logos ) but ῥῆμα ( rJhma ), and thus could refer to the call of the Lord to John to begin ministry.


Or “desert.”


Grk “And he.” Here καί ( kai ) has not been 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.


“River” is not in the Greek text but is supplied for clarity.


Or “A voice.”


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 shouting.” 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 shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).


This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω ( poiew ) reappears in vv. 8, 10, 11, 12, 14 .


Grk “all flesh.”


Grk “he”; the referent (John) has been specified in the translation for clarity.


Or “snakes.”


The verb here is ποιέω ( poiew ; see v. 4 ).


Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).


In other words, “do not even begin to think this.”


Grk “is”; the present tense ( ἐκκόπτεται , ekkoptetai ) has futuristic force here.


Here καί ( kai ) has been translated as “so” to indicate the consequential nature of the people’s response.


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.


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.”


Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment ( χιτών , 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.


In the Greek text μηδὲν πλέον ( mhden pleon , “no more”) is in an emphatic position. sn 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.


Or “than you are ordered to.”


Grk “And soldiers.”


Grk “And what should we ourselves do?”


Or “Rob no one.” The term διασείσητε ( 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.


The term translated “accusation” ( συκοφαντήσητε , 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.


Or “with expectation.” The participle προσδοκῶντος ( prosdokwnto" ) is taken temporally. sn The people were filled with anticipation because they were hoping God would send someone to deliver them.


Grk “pondered in their hearts.”


Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 2:11 .


Grk “answered them all, saying.” The participle λέγων ( legwn ) is redundant and has not been translated.


A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν ( ei" metanoian , “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11 .


Grk “of whom I am not worthy.” sn 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!


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.


Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).


On construction μὲν οὖν καί ( men oun kai ), see BDF §451.1.


Grk “he”; the referent (John) has been specified in the translation for clarity.


Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ ( th" gunaiko" Filippou tou adelfou autou , “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses. sn 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.


Or “immoralities.”


Grk “Now it happened that when.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.


Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.


Or “the sky”; the Greek word οὐρανός ( 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.


This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.


Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός ( 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 BDAG 7 s.v. 1 ).


Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading. tn Or “with you I am well pleased.” sn The allusions in the remarks of the text recall Ps 2:7 a; 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 ).


Here καί ( kai ) has been translated as “so” to indicate the summary nature of the statement.


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.


Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν ( 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.


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 significant differences are considered in the notes through v. 38 . tn The construction of the genealogy is consistent throughout as a genitive article ( τοῦ , 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.


bo) have Σαλμών ( Salmwn , “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” ( TCGNT 113).


pc ). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support.


Ï ( Καϊνάν , Kainan ). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ .


Here δέ ( de ) has been translated as “then” to indicate continuity with the previous topic.


“River” is not in the Greek text but is supplied for clarity.


א B D L W 579 892 1241 pc it).


Or “desert.”


Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος ( peirazomeno" ) has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.


Grk “And he.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


The Greek word here is συντελεσθείσων ( suntelesqeiswn ) from the verb συντελέω ( suntelew ). sn This verb and its cognate noun, sunteleia , usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20 ; Mark 13:4 ; Rom 9:28 ; Heb 8:8; 9:26 ). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13 ). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37 ; John 19:30 ; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28 .


This is a first class condition: “If (and let’s assume that you are) the Son of God…”


Grk “say to this stone that it should become bread.”


Or “a person.” The Greek word ὁ ἄνθρωπος ( 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 .


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative. sn 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.


Grk “he.”


33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8 , but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading ( א * B L 1241 pc ) is the reason it should be omitted from Luke.


“A high place” is not in the Greek text but has been supplied for clarity.


Grk “And the devil.”


Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain .” Cf. also Luke 22:53; 23:7 ; Acts 26:18 ; Eph 2:2 .


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.


For the translation of παραδέδοται ( 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.


This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”


Or “will prostrate yourself in worship before…” The verb προσκυνέω ( proskunew ) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.


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.


Grk “And Jesus.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου , σατανᾶ [ {upage opisw mou, satana ]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5 .


Or “You will prostrate yourself in worship before…” The verb προσκυνέω ( proskunew ) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.


Most later mss (A Θ 0102 Ï ) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation. sn 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.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “he”; the referent (the devil) has been specified in the translation for clarity.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “and stood him.”


This is another first class condition, as in v. 3 .


Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”


Here καί ( kai ) has been translated as “so” to indicate a summary.


Grk “until a favorable time.” sn 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 ).


Grk “went out.”


Grk “all the surrounding region.”


Grk “And he.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


The imperfect verb has been translated ingressively.


Grk “being glorified.” The participle δοξαζόμενος ( doxazomeno" ) has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω ( doxazw ) of Jesus.


Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “according to his custom.”


Grk “And unrolling the scroll he found.” Here καί ( kai ) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.


Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας ( anaptuxa" ) has been translated as a finite verb due to the requirements of contemporary English style.


Grk “to evangelize,” “to preach the gospel.”


co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1 , the source of the quotation, than to remove it from the original.


Grk “And closing.” Here καί ( kai ) has been translated as “then” to indicate the transition to a new topic.


Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας ( ptuxas ) has been translated as a finite verb due to the requirements of contemporary English style.


Or “gazing at,” “staring at.”


Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “in your hearing.”


Grk “And all.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “And they.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “said,” but since this is a continuation of previous remarks, “added” is used here.


Grk “Truly ( ἀμήν , amhn ), I say to you.”


Or “the heaven”; the Greek word οὐρανός ( ouranos ) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.


Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8 ).


Here καί ( kai ) has been translated as “yet” to indicate the contrast.


The words “the people” are not in the Greek text but have been supplied.


Grk “cast.”


Or “city.”


The Greek conjunction ὥστε ( Jwste ) here indicates their purpose.


Grk “their midst.”


The verb πορεύομαι ( 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 .


Here καί ( 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.


Grk “them”; the referent (the people) has been specified in the translation for clarity.


Grk “because his word was.”


Here καί ( kai ) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32 ).


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.”


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 τί ἡμῖν καὶ σοί ( ti Jhmin kai soi ) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ ). 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. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! 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 .


Here καί ( kai ) has been translated as “but” to indicate the contrast involved in Jesus’ reply.


Grk “rebuked him, saying.” The participle λέγων ( legwn ) is redundant in English and has not been translated.


Grk “him”; the referent (the man) has been specified in the translation for clarity.


Grk “And they.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


This imperfect verb has been translated as an ingressive imperfect.


Grk “What is this word?” The Greek term λόγος ( 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?!”


Here καί ( kai ) has been translated as “so” to indicate resultative nature of the action.


That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).


Grk “Arising from the synagogue, he entered.” The participle ἀναστάς ( anastas ) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


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.


Here καί ( kai ) has been translated as “so” to indicate the resultative nature of Jesus’ actions.


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 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.


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, δέ ( de ) has not been translated here. Instead a new sentence is started in the translation. sn The note that this happened immediately shows the speed and totality of the recovery.


The imperfect verb has been translated ingressively.


Grk “everyone, as many as had those being sick.” The use of εἶχον ( eicon , “had”) suggests that the subject of the accusative participle ἀσθενοῦντας ( asqenountas , “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.


Or “laid.” The participle ἐπιτεθείς ( epiteqei" ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “crying out and saying.” The participle λέγοντα ( legonta ) is redundant in English and has not been translated here.


Ï ) read “the Christ, the Son of God.” But the earliest and best mss , along with several other witnesses ( א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.


Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn 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 .


Grk “When it became day.”


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Here καί ( kai ) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.


Here δεῖ ( dei , “it is necessary”) indicates divine commission (cf. Luke 2:49 ).


Or “cities.”


Grk “because for this purpose I was sent.”


Here καί ( kai ) has been translated as “so” to indicate the summarization.


1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23 .


Grk “Now it happened that.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.


Grk “And he.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “Getting into”; the participle ἐμβάς ( embas ) has been translated as a finite verb due to requirements of contemporary English style.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “sitting down”; the participle καθίσας ( kaqisa" ) has been translated as a finite verb due to requirements of contemporary English style.


Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.


Grk “And Simon.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”


The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).


The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.


Or “let down.”


Grk “And when.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).


Here καί ( kai ) has been translated as “so” to indicate consequential nature of the action.


That is, “they signaled by making gestures” (L&N 33.485).


This infinitive conveys the idea that the boats were at the point of sinking.


Grk “he”; the referent (Peter) has been specified in the translation for clarity.


Or “business associates.”


The Greek term ἄνθρωπος ( anqrwpo" ) is used here in a generic sense, referring to both men and women, thus “people.” sn 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.


Here καί ( kai ) has been translated as “so” to indicate the result of Jesus’ pronouncement.


Grk “And it happened that while.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Or “cities.”


Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού ( idou , “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


Grk “full of leprosy” (an idiom for a severe condition).


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, δέ ( de ) has not been translated here. The participle ἰδών ( idwn ) has been taken temporally.


Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.


Grk “and begged him, saying.” The participle λέγων ( legwn ) is redundant in English and has not been translated.


This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.


Here καί ( kai ) has been translated as “so” to indicate the response of Jesus to the man’s request.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “him”; the referent (the man) has been specified in the translation for clarity.


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.


Grk “Going, show.” The participle ἀπελθών ( apelqwn ) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.


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.


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.


The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.


Here αὐτός ( autos ) has been translated reflexively.


Grk “was withdrawing” ( ἦν ὑποχωρῶν , 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 ExSyn 542-43.


Or “desert.”


Grk “And it happened that on.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.


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 .


33 Ï latt bo) read αὐτούς ( autous ) instead of αὐτόν ( auton ) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι ( iasqai , “to heal”). However, the reading with the singular pronoun αὐτόν , which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss ( א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς , expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.


Grk “And behold.” Here καὶ ἰδού ( kai idou ) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού ( idou ) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.


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.


Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη ( klinh ) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.


Grk “stretcher, and.” Here καί ( kai ) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


Here καί ( 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.


Grk “But finding.” The participle εὑρόντες ( Jeuronte" ) has been translated as a causal adverbial participle.


This word, κλινίδιον ( klinidion ), is a different Greek word than the one used in the previous verse ( κλίνη , klinh ). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).


There is a translational problem at this point in the text. The term Luke uses is κέραμος ( keramo" ). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 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 archaeological 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.


Grk “in the midst.”


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).


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 ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style. sn The passive voice here is a divine passive ( ExSyn 437). It is clear that God does the forgiving.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Or “Then the scribes.” The traditional rendering of γραμματεύς ( 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.


Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.


The participle λέγοντες ( legontes , “saying”) has not been translated because it is redundant in contemporary English.


Grk “this one” ( οὗτος , Joutos ).


Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι ( 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.


Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.


The Greek verb διαλογίζεσθε ( dialogizesqe , “you reason”), used in context with διαλογισμούς ( 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. L. 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.”


Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation. sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.


This word, κλινίδιον ( klinidion ), is the same as the one used in v. 19 . In this context it may be translated “stretcher” (see L&N 6.107).


Grk “to your house.”


Grk “And immediately.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “and picked up.” Here καί ( kai ) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.


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.


Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”


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.


Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.


Or “remarkable.” The term παράδοξος ( 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).


The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος ( paradoxos ) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.


Grk “And after.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.


While “tax office” is sometimes given as a translation for τελώνιον ( 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 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 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.


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.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


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.


Here καί ( kai ) has been translated as “but” to indicate the implied contrast present in this context.


Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21 .


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 .


Grk “And Jesus.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “and offer prayers,” but this idiom ( δέησις + ποιέω ) is often simply a circumlocution for praying.


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).


Here δέ ( de ) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.


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).