Questions prefaced with μή ( mh ) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).


Grk “then in those days.”


Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.


Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.


The Western textual tradition (D it) lacks 5:39 . The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.


puts the word in brackets indicating doubts as to its authenticity.


א B L W 1241 pc ) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable. Grk “good.” sn The third illustration points out that those already satisfied with what they have will not seek the new ( The old is good enough ).


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


Grk “Now 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.


33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).


Or “heads of grain.” While the generic term στάχυς ( stacus ) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1 ).


Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες ( ywconte" ) has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.


Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.


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


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


Grk “and took.”


Grk “the bread of presentation.” sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36 ; Lev 24:5-9 . Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand ( Exod 26:35 ). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred ( Lev 24:9 ). These were the loaves that David requested from Ahimelech for himself and his men ( 1 Sam 21:1-6 ; cf. also Matt 12:1-8 ; Mark 2:23-28 ).


lat sa) lacks the word “also.”


The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11 . sn See 1 Sam 21:1-6 .


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


The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath. sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath .


Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.


Grk “a man was there and his right hand was withered.” sn Withered means the man’s hand was shrunken and paralyzed.


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


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


This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.


Here the conjunction δέ ( de ) has been translated as contrastive.


Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.


Here καί ( kai ) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.


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


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


The aorist participle περιβλεψάμενος ( peribleyameno" ) has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).


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


Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ ( de ) has not been translated.


The term ἄνοια ( anoia ) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.


The use of the optative ( ποιήσαιεν , poihsaien , “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).


Grk “Now it happened that in.” 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 “to a mountain” ( εἰς τὸ ὅρος , eis to Joro" ). sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29 ), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.


This is an objective genitive, so prayer “to God.”


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


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


Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region ( Jer 21:13 ; Isa 13:2 ). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7 .


Grk “large crowd.”


There is no verb in Greek at this point, but since “a large crowd” (see preceding tn ) is in the nominative case, one needs to be supplied.


Grk “and.”


Grk “and from,” but καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


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


For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


Or “were oppressed by,” “were troubled with.” See L&N 22.17.


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


Grk “lifting up his eyes” (an idiom). The participle ἐπάρας ( epara" ) has been translated as a finite verb due to requirements of contemporary English style.


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


Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole. sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.


Grk “because behold.” The Greek word ἰδού ( idou ) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


Or “forefathers”; Grk “fathers.”


Grk “your consolation.”


Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”


A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.


The wording “to you” ( ὑμῖν , Jumin ) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.


The substantival participle ἐπηρεαζόντων ( ephreazontwn ), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).


Or “cloak.”


See the note on the word “tunics” in 3:11 .


Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”


Grk “And if.” Here καί ( kai ) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.


has the word in brackets, indicating doubts as to its authenticity.


33 Ï lat) include γάρ ( gar , “for”) following καί ( kai , here translated “even”), but a few important mss ( א B W 700 892* 1241 pc ) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.


Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.


Grk “to receive as much again.”


Or “in return.”


Here καί ( kai ) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.


Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.


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


Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.


Grk “by [the measure] with which you measure it will be measured back to you.”


Questions prefaced with μή ( mh ) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).


Or “student.”


Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.


Here δέ ( de ) has not been translated.


Or “do not notice.”


The explanatory connective γάρ ( gar ) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42 ), because such choices also reflect what the nature of the tree is and its product.


Grk “rotten.” The word σαπρός , modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).


579 892 1241 2542).


Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.


This is a different verb ( τρυγῶσιν , trugwsin ) for gathering from the previous one ( συλλέγουσιν , sullegousin ).


This is a different term ( βάτος , batos ) for a thorn or bramble bush than the previous one ( ἄκανθα , akanqa ). sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.


Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun ( ExSyn 215).


The word “treasury” is not repeated in the Greek text at this point, but is implied.


Grk “for out of the abundance of the heart his mouth speaks.”


The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.


Grk “and does them.”


Here and in v. 49 the Greek text reads ἄνθρωπος ( anqrwpo" ), while the parallel account in Matt 7:24-27 uses ἀνήρ ( anhr ) in vv. 24 and 26 .


There are actually two different Greek verbs used here: “who dug ( ἔσκαψεν , eskayen ) and dug deep ( ἐβάθυνεν , ebaqunen ).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.


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


א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25 , rendering it most likely secondary.


Grk “does not do [them].”


Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.


Grk “it”; the referent (that house) has been specified in the translation for clarity.


Grk “and its crash was great.” sn The extra phrase at the end of this description ( and was utterly destroyed ) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.


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


Grk “After he had completed all his sayings in the hearing of the people.”


The word “there” is not in the Greek text, but is implied.


Though δοῦλος ( doulos ) is normally translated “servant,” the word does not bear the connotation of a free individual 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. 1 ). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος ) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς ( pais ), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.


The term ἔντιμος ( entimos ) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.


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


The participle ἀκούσας ( akousas ) has been taken temporally.


The participle ἐλθών ( elqwn ) has been translated as an infinitive in parallel with διασώσῃ ( diaswsh ) due to requirements of contemporary English style.


Here δέ ( de ) has not been translated.


Although the participle παραγενόμενοι ( paragenomenoi ) is preceded by the Greek article ( οἱ , Joi ) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).


Or “implored.”


Grk “urged him earnestly, saying”; the participle λέγοντες ( legontes ) is pleonastic (redundant) and has not been translated.


Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.


Or “people.” The use of ἔθνος ( eqnos , “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).


In the Greek text, the pronoun αὐτός ( autos ) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.


Here δέ ( de ) has been translated as “so” to indicate the resultative action.


The participle ἀπέχοντος ( apeconto" ) has been taken temporally.


Or “do not be bothered.”


Or “roof; therefore.”


Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.


33 Ï latt bo) have instead a future indicative, ἰαθήσεται ( iaqhsetai , “will be healed”). This is most likely an assimilation to Matt 8:8 , and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same. The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.


Grk “having soldiers under me.”


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


Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.


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


579 700 892* 1241 2542 it co).


Grk “And it happened that soon.” 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.


Several variants to ἐγένετο ἐν τῷ ( egeneto en tw ) are found before the adverb ἑξῆς ( Jexh" ), all of them clarifying by the use of the feminine article that the next day is meant ( τῇ [ th ] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א * C K 565 892 1424 pm ). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [ Jhmera ] + ἑξῆς ; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37 ; Acts 21:1; 25:17; 27:18 )]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ ( cronw ), with the general sense of “soon afterward.”


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


The term πόλις ( polis ) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.


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


That is, carried out for burial. This was a funeral procession.


Grk “and she.” The clause introduced by καί ( kai ) has been translated as a relative clause for the sake of English style.


Or “city.”


Grk “And seeing her, the Lord.” Here καί ( kai ) has not been translated because of differences between Greek and English style. The participle ἰδών ( idwn ) has been taken temporally.


The verb κλαίω ( klaiw ) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.


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


Grk “coming up, he touched.” The participle προσελθών ( proselqwn ) has been translated as a finite verb due to requirements of contemporary English style.


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


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


Or “the deceased.”


In the context, the verb δίδωμι ( didwmi ) has been translated “gave back” rather than simply “gave.”


Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9 .


This imperfect verb has been translated as an ingressive imperfect.


Grk “arisen.”


Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16 .” The language recalls Luke 1:68, 78 .


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


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


Grk “went out.”


Grk “through the whole of.”


Grk “And John’s.” Here καί ( kai ) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.


Here καί ( kai ) has been translated as “so” to indicate that John’s action was a result of the report he had heard.


Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος ( proskalesameno" ) has been translated as a finite verb due to requirements of contemporary English style.


33 pc sa) read πρὸς τὸν κύριον ( pro" ton kurion , “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.


Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.


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


Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.


This question is repeated word for word from v. 19 .


Grk “In that hour.”


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


Grk “and sicknesses,” but καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


Or “and bestowed (sight) on.”


Here καί ( kai ) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.


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


Grk “and the,” but καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


Grk “whoever.”


Here δέ ( de ) has not been translated.


Or “desert.”


There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally ( Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.


Grk “But what.” Here ἀλλά ( alla , a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26 .


Or “soft”; see L&N 79.100.


See L&N 88.253, “to revel, to carouse, to live a life of luxury.”


John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).


Grk “before your face” (an idiom).


Ï lat), or “the prophet John” ( Ψ 700 [892 1241] pc ). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ , assimilating the text to Mt 11.11 ” ( TCGNT 119).


Here καί ( kai ) has been translated as “now” to indicate the parenthetical nature of the comment by the author.


Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30 .


The participle βαπτισθέντες ( baptisqente" ) has been translated as a causal adverbial participle.


That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17 , although the Greek term is not identical there, and Luke 10:25 , where it is the same).


Or “plan.”


The participle βαπτισθέντες ( baptisqente" ) has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.


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


Grk “men,” but this is a generic use of ἄνθρωπος ( anqrwpo" ). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.


Grk “They are like children sitting…and calling out…who say.”


The verb ἐθρηνήσαμεν ( eqrhnhsamen ) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.


The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.


Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.


Grk “Behold a man.”


Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29 , with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.


Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”


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


Here καί ( kai ) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.


Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.


Grk “And behold.” Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative. 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 “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “was reclining at table.”


Μύρον ( muron ) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46 . sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil , if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.


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


Grk “standing”; the participle στᾶσα ( stasa ) has been translated as a finite verb due to requirements of contemporary English style.


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


Grk “with the hair of her head.”


Grk “and kissed,” but καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.


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


This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”


Here καί ( kai ) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.


Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.” sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.


Grk “he said.”


The word “him” is not in the Greek text, but is implied.


Grk “five hundred denarii.” sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.


The verb ἐχαρίσατο ( ecarisato ) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49 ).


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


Grk “the one to whom he forgave more” (see v. 42 ).


Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ ( de ) has not been translated.


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


Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.


Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι , cf. Luke 1:22; 6:21; 13:2 . See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.” sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.


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


Grk “And”; here καί ( kai ) has been translated as an adversative (contrastive).


Grk “were reclining at table.”


Here δέ ( de ) has not been translated.


Grk “And it happened that some time.” 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.


Καθεξῆς ( Kaqexh" ) is a general temporal term and need not mean “soon afterward”; see Luke 1:3 ; Acts 3:24; 11:4; 18:23 and L&N 61.1.


Or “cities.”


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


Or “illnesses.” The term ἀσθένεια ( asqeneia ) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).


Here ἐπίτροπος ( epitropo" ) is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.


700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41 .


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


This phrase renders a distributive use of κατά ( kata ) with πόλις ( polis ), literally “according to [each] town.”


The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.


Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9 ) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.


Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός ( ouranos ) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν ).


Here καί ( kai ) has been translated as “but” to indicate the contrast present in the final stage of the parable.


Grk “when it grew, after it grew.”


Grk “said these things.”


The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43 ; Mark 4:9, 23 ; Luke 14:35 ).


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


Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).


Here δέ ( de ) has not been translated.


This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).


Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.


Grk “the mysteries.” sn The key term secrets ( μυστήριον , musthrion ) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30 . Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises ( Rom 1:1-4 ; Heb 1:1-2 ). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).


Grk “is,” but in this context it is clearly giving an explanation of the parable.


The participle πιστεύσαντες ( pisteusante" ) has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.


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


Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.


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


The verb τελεσφορέω ( telesforew ) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.


The aorist participle ἀκούσαντες ( akousante" ) has been taken temporally, reflecting action antecedent (prior to) that of the main verb.


The participle ἅψας ( {aya" ) has been translated as a finite verb due to requirements of contemporary English style.


Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).


Or “disclosed.”


Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”


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


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


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


Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”


There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.


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


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


Grk “lake, and.” Here καί ( kai ) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Or “a squall.”


Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.


Here δέ ( de ) has not been translated.


The participle προσελθόντες ( proselqonte" ) has been translated as a finite verb due to requirements of contemporary English style.


The double vocative shows great emotion.


Here δέ ( de ) has been translated as “so” to indicate the connection to the preceding events.


Or “commanded” (often with the implication of a threat, L&N 33.331).


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


Grk “And.” Here καί ( kai ) has been translated as “so” to indicate a summary and transition in the narrative.


Grk “stepped out on land.”


Or “city.”


Grk “who had demons.”


Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.


Or “in.”


Grk “And seeing.” The participle ἰδών ( idwn ) has been taken temporally. Here δέ ( de ) has not been translated.


Grk “and fell,” but καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί ( ti emoi 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 OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” ( Judg 11:12 ; 2 Chr 35:21 ; 1 Kgs 17:18 ). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” ( 2 Kgs 3:13 ; Hos 14:8 ). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. 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….”


579 700 1241 1424 2542 pm ), the internal evidence favors the imperfect παρήγγελλεν ( parhngellen , here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm ). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.


Grk “unclean.”


Here καί ( kai ) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.


Or “fetters”; these were chains for the feet.


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


Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.


Grk “And Jesus.” Here δέ ( de ) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.


Here δέ ( de ) has not been translated.


One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”


Or “command.”


This word, ἄβυσσος ( abusso" ), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief ( Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).


Grk “mountain,” but this might give the English reader the impression of a far higher summit.


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


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


Here δέ ( de ) has been translated as “so” to indicate a conclusion and transition in the narrative.


The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.


Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37 ), showing how the healing became a major topic of conversation in the district.


Or “city.”


Here δέ ( de ) has been translated as “so” to indicate the people’s response to the report.


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


Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.


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


See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.


Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “ περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37 .”


Or “to depart from them.”


Here δέ ( de ) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.


Grk “returned,” but the effect is that he departed from the Gerasene region.


Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.


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


Grk “your house.”


Or “describe.”


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


This is a temporal infinitival clause in contrast to Mark’s genitive absolute ( Mark 5:21 ). sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory ( 8:26-39 ; cf. also Mark 5:21 ).


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


Jairus is described as ἄρχων τῆς συναγωγῆς ( arcwn th" sunagwghs ), the main elder at the synagogue who was in charge of organizing the services.


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


This verb is an imperfect tense, commonly used by Luke for vividness.


This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”


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


Grk “a flow of blood.”


includes the words in brackets, indicating doubt as to their authenticity.


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


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


Grk “garment,” but here ἱμάτιον ( Jimation ) denotes the outer garment in particular.


Grk “the flow of her blood.” sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.


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


Grk “said.”


B Π 700* al sa). The singular verb εἶπεν ( eipen , “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31 .


This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.


Here δέ ( de ) has not been translated.


Or “could not remain unnoticed” (see L&N 28.83).


Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.


Grk “told for what reason.”


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


Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.


That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος ( arcisunagwgo" ) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41 ).


Grk “answered.”


Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.


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


Grk “and John,” but καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


Grk “beating the breasts” (in mourning); see L&N 52.1.


This imperfect verb has been translated as an ingressive imperfect.


The participle εἰδότες ( eidotes ) has been translated as a causal adverbial participle.


Or “had died.”


Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”


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


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Here δέ ( de ) has not been translated.


An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος ( sunkalesameno" ) has been translated here as indicating antecedent action.


al it) here, but such clarifying notes are clearly secondary.


Or “to preach.”


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


Grk “the”; in context the article is used as a possessive pronoun ( ExSyn 215).


Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα ).


Grk “have two tunics.” See the note on the word “tunics” in 3:11 .


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


Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.


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


Grk “all those who do not receive you.”


Or “city.”


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


This is a distributive use of κατά ( kata ); see L&N 83:12 where this verse is cited as an example of the usage.


Or “preaching the gospel.” sn This verse is similar to Luke 9:2 , except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1 .


Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.


Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.


The expression ἐζήτει ἰδεῖν αὐτόν ( ezhtei idein auton , “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12 , with inconclusive results from his point of view.


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


The participle ὑποστρέψαντες ( Jupostreyante" ) has been taken temporally.


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


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


. Or “city.”


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


Grk “the day began to decline,” looking to the approach of sunset.


Here δέ ( de ) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.


That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.


Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε ( Jwde ) has not been translated.


Here the pronoun ὑμεῖς ( Jumeis ) is used, making “you” in the translation emphatic.


Here δέ ( de ) has not been translated.


Grk “said.”


This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).


The participle πορευθέντες ( poreuqente" ) has been taken as indicating attendant circumstance.


The Greek text reads here ἄνδρες ( andres ) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21 ).


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


Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).


Grk “And they did thus.” Here καί ( kai ) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ( {outw" , “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.


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


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.


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


Grk “the disciples were with him, and he asked them, saying.”


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


Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”


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


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


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 .


The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν ( epitimhsa" and parhngeilen , “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.


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


Grk “to come after me.”


This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.


Grk “a man,” but ἄνθρωπος ( anqrwpo" ) is used in a generic sense here to refer to both men and women.


This pronoun ( τοῦτον , touton ) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”


Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.


Grk “I tell you truly” ( λέγω δὲ ὑμῖν ἀληθῶς , legw de Jumin alhqw" ).


The Greek negative here ( οὐ μή , ou mh ) is the strongest possible.


Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).


Grk “Now it happened that about.” 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.


Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί ( Jwsei , “about”) to give an approximate reference.


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


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


Here the preposition ἐν ( en ) plus the dative articular aorist infinitive has been translated as a temporal clause ( ExSyn 595).


Or “the appearance of his face became different.” sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven ( 1 Cor 15:42-49 ; 2 Cor 5:1-10 ). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in . So the disciples saw the appearance of his face transformed , and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).


Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω ); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).


Grk “And behold.” Here καί ( kai ) has not been translated because of differences between Greek and English style. 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 “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.


Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.


Or “accomplish,” “bring to completion.”


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


Grk “weighed down with sleep” (an idiom).


Or “after they became fully awake,” “but they became fully awake and saw.”


Grk “And it happened that as.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.


Grk “to leave from him.”


Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles). sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.


Here δέ ( de ) has not been translated.


Or “appeared.”


Or “surrounded.”


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


א B L Ξ (579) 892 1241 pc co. The participle ὁ ἐκλελεγμένος ( Jo eklelegmeno" ), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός ( Jo eklekto" ) which also appears in Luke 23:35 . sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One , a reference to the unique and beloved role of the regal, messianic Son.


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


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


Grk “in those days.”


Grk “Now 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.


Grk “And behold.” Here καί ( kai ) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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 “cried out, saying.” The participle λέγων ( legwn ) is redundant in contemporary English and has not been translated.


This verb means “to have regard for”; see Luke 1:48 .


Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί ( kai ) has not been translated here; instead a new sentence was started in the translation. 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 ).


The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.


Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.


Grk “And I.” Because of the length and complexity of the Greek sentence, καί ( kai ) has not been translated here; instead a new sentence was started in the translation.


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


The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.


Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ ( de ) has not been translated.


Grk “O.” The marker of direct address, ὦ ( w ), is functionally equivalent to a vocative and is represented in the translation by “you.”


Or “faithless.” sn The rebuke for lack of faith has OT roots: Num 14:27 ; Deut 32:5, 30 ; Isa 59:8 .


Grk “how long.”


Or “and put up with.” See Num 11:12 ; Isa 46:4 .


Here δέ ( de ) has not been translated.


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


See L&N 23.167-68, where the second verb συσπαράσσω ( susparassw ) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”


Or “commanded” (often with the implication of a threat, L&N 33.331).


Here δέ ( de ) has been translated as “then” to indicate the response at the conclusion of the account.


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


579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading. Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.


Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14 . For a variation of this expression, see Luke 8:8 .


The plural Greek term ἀνθρώπων ( anqrwpwn ) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56 ; Mark 14:43-52 ; Luke 22:47-53 ; John 18:2-12 ), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.


Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.


Here καί ( kai ) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


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


The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).


Grk “knowing the thoughts of their hearts” (an idiom).


On this use of παρά ( para ), see BDF §239.1.1.


This verb, δέχομαι ( decomai ), is a term of hospitality (L&N 34.53).


Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.


Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ ( de ) has not been translated.


33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.


Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι ( soi , “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.


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.


Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate ( Luke 13:31-35 ).


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


Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something ( Gen 31:21 ; Isa 50:7 ).


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


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


Grk “sent messengers before his face,” an idiom.


Grk “And going along, they entered.” The aorist passive participle πορευθέντες ( poreuqente" ) has been taken temporally. Here καί ( kai ) has not been translated because of differences between Greek and English style.


Or “to prepare (things) for him.”


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


Or “did not receive”; this verb, δέχομαι ( decomai ), is a term of hospitality or welcome (L&N 34.53).


Grk “because his face was set toward Jerusalem.” sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.


Or “destroy.”


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


Grk “going,” but “walking” is an accurate description of how they traveled about.


Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός ( ouranos ) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν ).


Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ ( de ) has not been translated.


Grk “said.”


Grk “And another also said.”


Grk “to those in my house.”


Here δέ ( de ) has not been translated.


Grk “the”; in context the article is used as a possessive pronoun ( ExSyn 215).


Grk “And after these things.” Here δέ ( de ) has not been translated.


B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people ( Num 11:13-17 ; Deut 10:22 ; Judg 8:30 ; 2 Kgs 10:1 et al. ); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two ( TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6 .


Or “city.”


Grk “to thrust out.”


Grk “Behold I.” The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


Traditionally, “a purse.”


Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα ).


Or “no one along the way.”


Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”


Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30 .


Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).


Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12 .


Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.


Here καί ( kai ) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. sn Ministry ( heal the sick ) is to take place where it is well received (note welcome in the preceding verse).


Grk “in it”; the referent (that town) has been specified in the translation for clarity.


Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω ( engizw ) with the preposition ἐπί ( epi ) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23 , especially the parable of vv. 21-23 .


Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”


The term πλατεῖα ( plateia ) refers to the “broad street,” so this refers to the main roads of the town.


Or “city.”


Here ὑμῖν ( Jumin ) has been translated as a dative of disadvantage.


Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω ( engizw ) with the preposition ἐπί ( epi ) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).


This introduces a second class (contrary to fact) condition in the Greek text.


Or “powerful deeds.”


For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


The interrogative particle introducing this question expects a negative reply.


Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).


The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ ( aqetwn aqetei ) in the Greek text – keeps up the emphasis of the section.


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


See the tc note on the number “seventy-two” in Luke 10:1 .


Or “the demons obey”; see L&N 36.18.


The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.


Here δέ ( de ) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17 .


This is an imperfect tense verb.


In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.


This is probably best taken as allusion to Isa 14:12 ; the phrase in common is ἐκ τοῦ οὐρανοῦ ( ek tou ouranou ). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).


Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.


Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν ( patein , “to tread”) or the noun ἐξουσίαν ( exousian , “power”). The former is to be preferred and has been represented in the translation. sn The enemy is a reference to Satan (mentioned in v. 18 ).


This is an emphatic double negative in the Greek text.


Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”


The verb here is a present imperative, so the call is to an attitude of rejoicing.


The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.


Grk “In that same hour” (L&N 67.1).


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


Or “thank.”


Or “that.”


Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1. δ ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.


Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.


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


Grk “turning to the disciples, he said.” The participle στραφείς ( strafei" ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “the”; in context the article is used as a possessive pronoun ( ExSyn 215).


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 ).


Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30 , where the same term occurs).


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


Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.


Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ ( de ) has not been translated.


Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).


This portion of the reply is a quotation from Lev 19:18 . The verb is repeated in the translation for stylistic reasons.


Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ ( de ) has not been translated.


Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.


Or “vindicate.” sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness ( wanting to justify himself ).


Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”


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


For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Grk “and beat,” but καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.


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


Here κατά ( kata ) has been translated “up to”; it could also be translated “upon.”


The clause containing the aorist active participle ἐλθών ( elqwn ) suggests that the Levite came up to the place, took a look, and then moved on.


Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.


This is at the beginning of the clause, in emphatic position in the Greek text.


The participle ὁδεύων ( Jodeuwn ) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).


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


“Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood. sn Here is what made the Samaritan different: He felt compassion for him . In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.


Here καί ( kai ) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


The words “to him” are not in the Greek text but are implied. The participle προσελθών ( proselqwn ) has been translated as a finite verb due to requirements of contemporary English style.


Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.


It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.


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


Grk “two denarii.” sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.


Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.


Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ ( de ) has not been translated.


Here δέ ( de ) has been translated as “so” to indicate the concluding summary.


This recalls the verb of the earlier reply in v. 28 .


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


B sa. For the meaning “to welcome, to have as a guest” see L&N 34.53.


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


This reflexive makes it clear that Mary took the initiative in sitting by Jesus.


Grk “with much serving.”


Here δέ ( de ) has been translated as “so” to indicate that the following was a result of Martha’s distraction.


The negative οὐ ( ou ) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.


Grk “has left me to serve alone.”


The conjunction οὖν ( oun , “then, therefore”) has not been translated here.


L 579 892 pc lat sa).


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


Or “upset.” Here the meanings of μεριμνάω ( merimnaw ) and θορυβάζομαι ( qorubazomai ) reinforce each other (L&N 25.234).


Ï lat sa).


Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).


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 been translated as “now” to indicate the transition to a new topic.


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


Grk “hallowed be your name.”


Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος ( epiousio" ) does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2 ), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.


Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7 .


B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke. Or “into a time of testing.” sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.


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


Grk “Who among you will have a friend and go to him.”


Grk “he will go to him.”


The words “of bread” are not in the Greek text, but are implied by ἄρτους ( artou" , “loaves”).


Grk “has come to me from the road.”


Κἀκεῖνος ( kakeino" ) has been translated “Then he.”


Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”


Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.


The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6 , but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.


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


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


The term ἀναίδεια ( anaideia ) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.


Here καί ( kai , from καγώ [ kagw ]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.


Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.


Grk “the”; in context the article is used as a possessive pronoun ( ExSyn 215).


sa.


The participle ὑπάρχοντες ( Juparconte" ) has been translated as a concessive participle.


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


The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).


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 δέ ( de ) has not been translated either.


Grk “By Beelzebul.” sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.


Or “prince.”


Grk “testing”; the participle is taken as indicating the purpose of the demand.


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


Grk “seeking from him.” The imperfect ἐζήτουν ( ezhtoun ) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).


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


Or “is left in ruins.”


Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”


Here δέ ( de ) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.


This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.


Grk “because.” “I ask you this” is supplied for the sake of English.


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


The phrase ἔφθασεν ἐφ᾿ ὑμᾶς ( efqasen ef ’ Juma" ) is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival ( Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω ( fqanw ) as “to happen to already, to come upon, to come upon already.”


The referent of the expression “a strong man” is Satan.


The word αὐλή ( aulh ) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).


Grk “his goods are in peace.”


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


The referent of the expression “a stronger man” is Jesus.


Grk “stronger man than he attacks.”


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


Grk “on which he relied.”


Or “and distributes.”


Grk “man.” This is a generic use of ἄνθρωπος ( anqrwpo" ), referring to both males and females.


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


has τότε in brackets indicating doubts as to its authenticity.


Grk “I will return to my house from which I came.”


Grk “comes.”


The words “the house” are not in Greek but are implied.


Here καί ( kai ) has been translated as “so” to indicate the concluding point of the story.


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


Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”


For this term see L&N 8.69.


Grk “said.”


Here δέ ( de ) has not been translated.


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


Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message ( Jonah 3:4, 10; 4:1 ).


The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.


Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40 .


Grk “men”; the word here ( ἀνήρ , anhr ) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2 ). The same term, translated the same way, occurs in v. 32 .


Grk “behold.”


See the note on the word “people” in v. 31 .


Grk “at the preaching of Jonah.” sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30 ) is his message.


Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.


Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15 , it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity. Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).


Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).


Or “when it is sick” (L&N 23.149). sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.


This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).


This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.


Grk “Therefore”; the same conjunction as at the beginning of v. 35 , but since it indicates a further inference or conclusion, it has been translated “then” here.


Grk “not having any part dark.”


Grk “it will be completely illumined as when a lamp illumines you with its rays.”


The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.


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


Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.


Here δέ ( de ) has not been translated.


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


The words “his hands” are not in the Greek text, but have been supplied for clarity. sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there ( Gen 18:4 ; Judg 19:21 ). It was apparently related to concern about contracting ceremonial uncleanness ( Lev 11:31-38 ; t. Demai 2.11-12).


Or “and evil.”


The question includes a Greek particle, οὐ ( ou ), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.


Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα ( ta enonta , “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock ( Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26 , not parallel to it, and makes good sense as it stands. sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13 ).


Grk “and behold.” The Greek word ἰδού ( idou ) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


Grk “Woe to you…because you…” The causal particle ὅτι ( Joti ) has not been translated here for rhetorical effect (and so to the end of this chapter).


Or “you tithe mint.”


Grk “and rue.” Καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. sn Rue was an evergreen herb used for seasoning.


Grk “those”; but this has been translated as “the others” to clarify which are meant.


Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.


Grk “and the greetings.” sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.


33 1241 2542 lat sa).


Grk “men.” This is a generic use of ἄνθρωπος ( anqrwpo" ), referring to both males and females.


For this term, see Matt 22;6 ; Luke 18:32 ; Acts 14:5 ; 1 Thess 2:2 .


Grk “said.”


Here “as well” is used to translate καί ( kai ) at the beginning of the statement.


Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).


Or “forefathers”; Grk “fathers.”


Grk “you are witnesses and approve of.”


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


“Their,” i.e., the prophets.


א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.


Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.


Or “foundation.” However, this does not suggest a time to the modern reader.


The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.


Or “who perished.”


Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.


Or “required from.”


Or “you tried to prevent.”


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


Or “terribly.”


For this term see L&N 33.183.


Grk “lying in ambush against,” but this is a figurative extension of that meaning.


This term was often used in a hunting context (BDAG 455 s.v. θηρεύω ; L&N 27.30). Later examples of this appear in .


The phrase ἐν οἷς ( en Jois ) can be translated “meanwhile.”


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


According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.


Or “concealed.”


Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.


Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”


The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.


Here δέ ( de ) has not been translated.


Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.


The direct object (“you”) is understood.


Or “confesses.”


Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9 .