Luke 3–4

Footnotes

1. 1 Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor). Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14–37.
2. 2 The rule of Pontius Pilate is also described by Josephus, 2.9.2–4 (2.169–177) and 18.3.1 (18.55–59).
3. 3 Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.–a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.
4. 4 A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14–29), reflecting popular usage.
5. 5 Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.–a.d. 34.
6. 6 Nothing else is known about Lysanias tetrarch of Abilene.
7. 7 Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6–15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.
8. 8 The term translated “word” here is not λόγος (logos) but ῥῆμα (rhēma), and thus could refer to the call of the Lord to John to begin ministry.
9. 9 Or “desert.”
10. 10 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
11. 11 “River” is not in the Greek text but is supplied for clarity.
12. 12 A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10–14).
13. 13 Or “A voice.”
14. 14 Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the . The favors taking it with “Prepare a way,” while the takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 8:14 and 9.19–20 support the while certain rabbinic texts favor the (see D. L. Bock, Luke [], 1:). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [], ; I. H. Marshall, Luke [], ; , , , , , ).
15. 15 This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poieō) reappears in vv. 8, 10, 11, 12, 14.
16. 16 The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.
17. 17 Grk “all flesh.”
18. 18 A quotation from Isa 40:3–5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5–6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).
19. 19 Grk “he”; the referent (John) has been specified in the translation for clarity.
20. 20 The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.
21. 21 Or “snakes.”
22. 22 The rebuke “Who warned you to flee …?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.
23. 23 The verb here is ποιέω (poieō; see v. 4).
24. 24 Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so ; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., , , , ).
25. 25 In other words, “do not even begin to think this.”
26. 26 We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.
27. 27 The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.
28. 28 Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1–2; Jer 2:21–22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5–6; Jer 46:22).
29. 29 Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
30. 30 Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
31. 31 Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.
32. 32 Grk “he”; the referent (John) has been specified in the translation for clarity.
33. 33 Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”
34. 34 Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
35. 35 The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.
36. 36 In the Greek text μηδὲν πλέον (mēden pleon, “no more”) is in an emphatic position. By telling the tax collectors to collect no more than … required John was calling for honesty and integrity in a business that was known for greed and dishonesty.
37. 37 Or “than you are ordered to.”
38. 38 Grk “And soldiers.”
39. 39 Grk “And what should we ourselves do?”
40. 40 Or “Rob no one.” The term διασείσητε (diaseisēte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
41. 41 The term translated “accusation” (συκοφαντήσητε, sukophantēsēte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
42. 42 Or “with expectation.” The participle προσδοκῶντος (prosdokōntos) is taken temporally. The people were filled with anticipation because they were hoping God would send someone to deliver them.
43. 43 Grk “pondered in their hearts.”
44. 44 Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
45. 45 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
46. 46 Grk “answered them all, saying.” The participle λέγων (legōn) is redundant and has not been translated.
47. 47 A few (C D 892 1424 it) add εἰς μετάνοιαν (eis metanoian, “for repentance”). Although two of the in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.
48. 48 Grk “of whom I am not worthy.” The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!
49. 49 The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
50. 50 With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4–5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
51. 51 A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
52. 52 Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
53. 53 The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8–10; 66:24.
54. 54 On construction μὲν οὖν καί (men oun kai), see §451.1.
55. 55 Grk “he”; the referent (John) has been specified in the translation for clarity.
56. 56 Herod refers here to Herod Antipas. See the note on Herod Antipas in .
57. 57 See the note on tetrarch in .
58. 58 Several (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (tēs gunaikos Philippou tou adelphou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses. This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.
59. 59 Or “immoralities.”
60. 60 Grk “Now it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
61. 61 Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.
62. 62 Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.
63. 63 This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
64. 64 Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also 1).
65. 65 Instead of “You are my one dear Son; in you I take great delight,” one Greek and several Latin and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the testimony is against this reading. Or “with you I am well pleased.” The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12, 16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32–33).
66. 66 Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
67. 67 The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
68. 68 Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (ōn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.
69. 69 The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.
70. 70 Several of the names in the list have alternate spellings in the tradition, but most of these are limited to a few . Only significant differences are considered in the notes through v. 38. The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.
71. 71 On Zerubbabel see Ezra 2:2.
72. 72 Grk and Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
73. 73 Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line (Jer 22:30) may be reflected here.
74. 74 The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.
75. 75 The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1–15 and Ruth 4:18–22.
76. 76 The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (𝔓4 א* B sys sa). Almost all the rest of the (א2 A D L Θ Ψ 0102 [f1, 13] 33 𝔐 latt syp,h bo) have Σαλμών (Salmōn, “Salmon”), an assimilation to Matt 1:4–5 and 1 Chr 2:11 (). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a tradition” ( ).
77. 77 The number and order of the first few names in this verse varies greatly in the . The variants which are most likely to be original based upon external evidence are Amminadab, Aram (A D 33 565 [1424] lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 ); Adam, Admin, Arni (𝔓4vid א* 1241 sa); and Amminadab, Admin, Arni (א2 L X [Γ] f13 ). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see , fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support.
78. 78 The list now picks up names from Gen 11:10–26; 5:1–32; 1 Chr 1:1–26, especially 1:24–26.
79. 79 It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key , 𝔓75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the , at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L f1 33 (Καϊνάμ), A Θ Ψ 0102 f13 𝔐 (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ.
80. 80 Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (, ) while others () use the OT form of the name (Gen 5:12, 15).
81. 81 The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (, Cainan) while others () use the OT form of the name (Kenan in Gen 5:9, 12).
82. 82 The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28–29.
83. 1 Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
84. 2 “River” is not in the Greek text but is supplied for clarity.
85. 3 The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
86. 4 Most (A Θ Ξ Ψ 0102 f1, 13 33 𝔐 lat) read εἰς τὴν ἕρημον (eis tēn erēmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en tē ejrēmō) is found in overall better witnesses (𝔓4vid,7, 75vid א B D L W 579 892 1241 it).
87. 5 Or “desert.”
88. 6 Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomenos) has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.
89. 7 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
90. 8 The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.
91. 9 The Greek word here is συντελεσθείσων (suntelestheisōn) from the verb συντελέω (sunteleō). This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleioō is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8–9; 7:28.
92. 10 This is a first class condition: “If (and let’s assume that you are) the Son of God …”
93. 11 Grk “say to this stone that it should become bread.”
94. 12 Or “a person.” The Greek word ὁ ἄνθρωπος (ho anthrōpos) is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
95. 13 Most (A [D] Θ Ψ [0102] f1, 13 33 𝔐 latt) complete the citation with ἀλλʼ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rhēmati theou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke. A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.
96. 14 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.
97. 15 Grk “he.”
98. 16 Most (א1 A [D W] Θ Ψ 0102 f1, [13] 33 700 2542 𝔐 it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 ) is the reason it should be omitted from Luke.
99. 17 “A high place” is not in the Greek text but has been supplied for clarity.
100. 18 Grk “And the devil.”
101. 19 In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
102. 20 Or “authority.” ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
103. 21 The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
104. 22 For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
105. 23 This is a third class condition: “If you worship me (and I am not saying whether you will or will not) …”
106. 24 Or “will prostrate yourself in worship before …” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
107. 25 One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
108. 26 Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
109. 27 Most , especially the later ones (A Θ Ψ 0102 f13 𝔐 it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [hupage opisō mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.
110. 28 Or “You will prostrate yourself in worship before …” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
111. 29 Most later (A Θ 0102 𝔐) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation. In the form of the quotation in the Greek text found in the best , it is the unique sovereignty of the Lord that has the emphatic position.
112. 30 A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek () text of the OT.
113. 31 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
114. 32 Grk “he”; the referent (the devil) has been specified in the translation for clarity.
115. 33 For location see ; ; ; ; ; ; ; ; .
116. 34 Grk “and stood him.”
117. 35 The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
118. 36 This is another first class condition, as in v. 3.
119. 37 A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
120. 38 A quotation from Ps 91:12.
121. 39 Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
122. 40 Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
123. 41 A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.
124. 42 Here καί (kai) has been translated as “so” to indicate a summary.
125. 43 Grk “he”; the referent (the devil) has been specified in the translation for clarity.
126. 44 Grk “until a favorable time.” Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26–39; 11:14–23).
127. 45 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
128. 46 Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2×]; 4:18).
129. 47 Grk “went out.”
130. 48 Grk “all the surrounding region.”
131. 49 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
132. 50 The imperfect verb has been translated ingressively.
133. 51 The next incident in Luke 4:16–30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the , Megillah 3–4; Berakhot 2).
134. 52 Grk “being glorified.” The participle δοξαζόμενος (doxazomenos) has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazō) of Jesus.
135. 53 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
136. 54 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
137. 55 Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum. For location see ; ; ; ; .
138. 56 See the note on synagogues in .
139. 57 Grk “according to his custom.”
140. 58 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
141. 59 In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the , Megillah 3–4; Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
142. 60 Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
143. 61 Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
144. 62 The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21–22.
145. 63 Grk “to evangelize,” “to preach the gospel.”
146. 64 The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11–25). Jesus is commissioned to do this.
147. 65 The majority of , especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 f1 𝔐). The phrase is lacking in several weighty (א B D L W Ξ f13 33 579 700 892* lat sys co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.
148. 66 The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77–79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
149. 67 Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77–79; 18:35–43).
150. 68 The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message—he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, aphesis) translated release earlier in the verse.
151. 69 Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77–79; 18:35–43).
152. 70 The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
153. 71 A quotation from Isa 61:1–2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
154. 72 Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
155. 73 Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
156. 74 Or “gazing at,” “staring at.”
157. 75 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
158. 76 See the note on today in .
159. 77 Grk “in your hearing.”
160. 78 Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
161. 79 Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
162. 80 The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.
163. 81 Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
164. 82 The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.
165. 83 The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31–44. The location of this event in the parallel of Mark 6:1–6 also suggests this transposition. For location see ; ; .
166. 84 Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
167. 85 Grk “Truly (ἀμήν, amēn), I say to you.”
168. 86 Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.
169. 87 Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17–18.
170. 88 Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.
171. 89 Grk “as.” The particle ὡς can also function temporally (see 8).
172. 90 Here καί (kai) has been translated as “yet” to indicate the contrast.
173. 91 Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9–24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation. For location see ; ; .
174. 92 On Elisha see 2 Kgs 5:1–14.
175. 93 Here καί (kai) has been translated as “yet” to indicate the contrast.
176. 94 The reference to Naaman the Syrian (see 2 Kgs 5:1–24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.
177. 95 The words “the people” are not in the Greek text but have been supplied.
178. 96 Grk “cast.”
179. 97 Or “city.”
180. 98 The Greek conjunction ὥστε (hōste) here indicates their purpose.
181. 99 The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.
182. 100 Grk “their midst.”
183. 101 The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9–19.
184. 102 Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
185. 103 Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry. For location see ; ; .
186. 104 Or “city.”
187. 105 Grk “them”; the referent (the people) has been specified in the translation for clarity.
188. 106 Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
189. 107 They were amazed. The astonishment shown here is like that in Luke 2:48.
190. 108 Grk “because his word was.”
191. 109 Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
192. 110 Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
193. 111 See the note on synagogues in .
194. 112 Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”
195. 113 Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek ( ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone.…” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
196. 114 The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
197. 115 Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
198. 116 Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
199. 117 The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
200. 118 Grk “him”; the referent (the man) has been specified in the translation for clarity.
201. 119 The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
202. 120 Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
203. 121 This imperfect verb has been translated as an ingressive imperfect.
204. 122 Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
205. 123 The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
206. 124 Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
207. 125 That is, “information concerning a person or an event—‘report, news, word, information’ ” (L&N 33.211).
208. 126 Given Luke 4:31, the phrase the region is a reference to Galilee.
209. 127 Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
210. 128 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
211. 129 Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
212. 130 Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
213. 131 Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331). The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.
214. 132 Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation. The note that this happened immediately shows the speed and totality of the recovery.
215. 133 The imperfect verb has been translated ingressively.
216. 134 Grk “everyone, as many as had those being sick.” The use of εἶχον (eichon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asthenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
217. 135 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
218. 136 Or “laid.” The participle ἐπιτεθείς (epitetheis) has been translated as a finite verb due to requirements of contemporary English style.