Luke 4–6

Footnotes

1. 1 Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
2. 2 “River” is not in the Greek text but is supplied for clarity.
3. 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.
4. 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).
5. 5 Or “desert.”
6. 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.
7. 7 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
8. 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.
9. 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.
10. 10 This is a first class condition: “If (and let’s assume that you are) the Son of God …”
11. 11 Grk “say to this stone that it should become bread.”
12. 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.
13. 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.
14. 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.
15. 15 Grk “he.”
16. 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.
17. 17 “A high place” is not in the Greek text but has been supplied for clarity.
18. 18 Grk “And the devil.”
19. 19 In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
20. 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.
21. 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.
22. 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.
23. 23 This is a third class condition: “If you worship me (and I am not saying whether you will or will not) …”
24. 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.
25. 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.
26. 26 Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
27. 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.
28. 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.
29. 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.
30. 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.
31. 31 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
32. 32 Grk “he”; the referent (the devil) has been specified in the translation for clarity.
33. 33 For location see ; ; ; ; ; ; ; ; .
34. 34 Grk “and stood him.”
35. 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.
36. 36 This is another first class condition, as in v. 3.
37. 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).
38. 38 A quotation from Ps 91:12.
39. 39 Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
40. 40 Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
41. 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.
42. 42 Here καί (kai) has been translated as “so” to indicate a summary.
43. 43 Grk “he”; the referent (the devil) has been specified in the translation for clarity.
44. 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).
45. 45 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
46. 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).
47. 47 Grk “went out.”
48. 48 Grk “all the surrounding region.”
49. 49 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
50. 50 The imperfect verb has been translated ingressively.
51. 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).
52. 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.
53. 53 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
54. 54 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
55. 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 ; ; ; ; .
56. 56 See the note on synagogues in .
57. 57 Grk “according to his custom.”
58. 58 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
59. 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.
60. 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.
61. 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.
62. 62 The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21–22.
63. 63 Grk “to evangelize,” “to preach the gospel.”
64. 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.
65. 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.
66. 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).
67. 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).
68. 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.
69. 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).
70. 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.
71. 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.
72. 72 Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
73. 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.
74. 74 Or “gazing at,” “staring at.”
75. 75 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
76. 76 See the note on today in .
77. 77 Grk “in your hearing.”
78. 78 Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
79. 79 Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
80. 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.
81. 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.
82. 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.
83. 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 ; ; .
84. 84 Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
85. 85 Grk “Truly (ἀμήν, amēn), I say to you.”
86. 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.
87. 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.
88. 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.
89. 89 Grk “as.” The particle ὡς can also function temporally (see 8).
90. 90 Here καί (kai) has been translated as “yet” to indicate the contrast.
91. 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 ; ; .
92. 92 On Elisha see 2 Kgs 5:1–14.
93. 93 Here καί (kai) has been translated as “yet” to indicate the contrast.
94. 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.
95. 95 The words “the people” are not in the Greek text but have been supplied.
96. 96 Grk “cast.”
97. 97 Or “city.”
98. 98 The Greek conjunction ὥστε (hōste) here indicates their purpose.
99. 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.
100. 100 Grk “their midst.”
101. 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.
102. 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.
103. 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 ; ; .
104. 104 Or “city.”
105. 105 Grk “them”; the referent (the people) has been specified in the translation for clarity.
106. 106 Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
107. 107 They were amazed. The astonishment shown here is like that in Luke 2:48.
108. 108 Grk “because his word was.”
109. 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.
110. 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).
111. 111 See the note on synagogues in .
112. 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.”
113. 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.
114. 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.
115. 115 Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
116. 116 Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
117. 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.
118. 118 Grk “him”; the referent (the man) has been specified in the translation for clarity.
119. 119 The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
120. 120 Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
121. 121 This imperfect verb has been translated as an ingressive imperfect.
122. 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?!”
123. 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.
124. 124 Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
125. 125 That is, “information concerning a person or an event—‘report, news, word, information’ ” (L&N 33.211).
126. 126 Given Luke 4:31, the phrase the region is a reference to Galilee.
127. 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.
128. 128 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
129. 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.
130. 130 Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
131. 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.
132. 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.
133. 133 The imperfect verb has been translated ingressively.
134. 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.
135. 135 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
136. 136 Or “laid.” The participle ἐπιτεθείς (epitetheis) has been translated as a finite verb due to requirements of contemporary English style.
137. 137 Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
138. 138 Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
139. 139 Most (A Q Θ Ψ 0102 f1, 13 𝔐) read “the Christ, the Son of God.” But the earliest and best , along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.
140. 140 Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
141. 141 Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66–71).
142. 142 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in .
143. 143 Grk “When it became day.”
144. 144 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
145. 145 Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
146. 146 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
147. 147 Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
148. 148 The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
149. 149 Or “cities.”
150. 150 Jesus was sent by God for this purpose. This is the language of divine commission.
151. 151 Grk “because for this purpose I was sent.”
152. 152 Here καί (kai) has been translated as “so” to indicate the summarization.
153. 153 Most (A D Θ Ψ f13 33 𝔐 latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by 𝔓75 א B Q 579 892 sa, and [with minor variation] C L f1 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.
154. 1 Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
155. 2 The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
156. 3 The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
157. 4 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
158. 5 Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
159. 6 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
160. 7 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
161. 8 Grk “sitting down”; the participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
162. 9 Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
163. 10 Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
164. 11 Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
165. 12 The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
166. 13 The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
167. 14 Or “let down.”
168. 15 Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
169. 16 In context, this imperfect verb is best taken as an ingressive imperfect ( §338.1).
170. 17 Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
171. 18 That is, “they signaled by making gestures” (L&N 33.485).
172. 19 This infinitive conveys the idea that the boats were at the point of sinking.
173. 20 Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
174. 21 Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
175. 22 An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
176. 23 Grk “he”; the referent (Peter) has been specified in the translation for clarity.
177. 24 In the Greek text, this term is in an emphatic position.
178. 25 Or “business associates.”
179. 26 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
180. 27 From now on is a common Lukan expression, see Luke 1:48.
181. 28 The Greek term ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women, thus “people.” The kind of fishing envisioned was net—not line—fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (, people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [], 67; D. L. Bock, Luke [], 1:). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
182. 29 Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
183. 30 The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
184. 31 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.
185. 32 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
186. 33 Or “cities.”
187. 34 Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1).
188. 35 Grk “full of leprosy” (an idiom for a severe condition).
189. 36 The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45–46).
190. 37 Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idōn) has been taken temporally.
191. 38 Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
192. 39 Grk “and begged him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
193. 40 This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
194. 41 Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
195. 42 Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also , Nega’im 3.1; 11.1; 12.1; 13.6–12).
196. 43 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
197. 44 Grk “him”; the referent (the man) has been specified in the translation for clarity.
198. 45 The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
199. 46 The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
200. 47 Grk “Going, show.” The participle ἀπελθών (apelthōn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
201. 48 The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
202. 49 On the phrase as Moses commanded see Lev 14:1–32.
203. 50 Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
204. 51 That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
205. 52 The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
206. 53 Here αὐτός (autos) has been translated reflexively.
207. 54 Grk “was withdrawing” (ἦν ὑποχωρῶν, ēn jhupochōrōn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See .
208. 55 Or “desert.”
209. 56 Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
210. 57 Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
211. 58 That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.
212. 59 Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel. For location see ; ; ; ; ; ; ; ; .
213. 60 Most (A C D [K] Θ Ψ f1, 13 33 𝔐 latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasthai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.
214. 61 Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis ( 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
215. 62 Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
216. 63 Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinē) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
217. 64 Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
218. 65 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
219. 66 Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
220. 67 Grk “But finding.” The participle εὑρόντες (heurontes) has been translated as a causal adverbial participle.
221. 68 A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
222. 69 This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinē). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
223. 70 There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramos). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
224. 71 Grk “in the midst.”
225. 72 The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
226. 73 Here καί (kai) has not been translated because of differences between Greek and English style.
227. 74 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
228. 75 The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
229. 76 Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see ἄνθρωπος 8).
230. 77 Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style. The passive voice here is a divine passive ( ). It is clear that God does the forgiving.
231. 78 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
232. 79 Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
233. 80 Or “to reason” (in a hostile sense). See G. Schrenk, 2:97.
234. 81 The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
235. 82 Grk “this one” (οὖτος, houtos).
236. 83 Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
237. 84 Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
238. 85 Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesthai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, 2:97.
239. 86 Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
240. 87 The Greek verb διαλογίζεσθε (dialogizesthe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun—which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, 2:96–97; D. L. Bock, Luke [], 1:)—suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”
241. 88 Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
242. 89 Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
243. 90 The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
244. 91 Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation. Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
245. 92 This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
246. 93 Grk “to your house.”
247. 94 Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
248. 95 Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
249. 96 Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
250. 97 Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
251. 98 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
252. 99 Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
253. 100 This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
254. 101 Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
255. 102 Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, 2:255).
256. 103 The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
257. 104 See the note on today in .
258. 105 Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
259. 106 Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
260. 107 See the note on tax collectors in .
261. 108 It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
262. 109 While “tax office” is sometimes given as a translation for τελώνιον (telōnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings. The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
263. 110 Follow me. For similar calls on the part of Jesus see Luke 5:10–11; 9:23, 59; 18:22.
264. 111 On the phrase leaving everything see Luke 5:10–11; 14:33.
265. 112 The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
266. 113 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
267. 114 A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36–50; 9:12–17; 10:38–42; 11:37–54; 14:1–24; 22:7–38; 24:29–32, 41–43.
268. 115 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
269. 116 Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
270. 117 Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
271. 118 See the note on Pharisees in .
272. 119 Or “and their scribes.” See the note on the phrase “experts in the law” in .