Introduction to Luke

Overview of Luke

• A. Luke’s Introduction (1:1-4)

  • Background for writing the account (1:1, 2)

  • Addressing Theophilus (1:3, 4)

• B. Events Surrounding the Births of John the Baptist and Jesus (1:5-80)

  • John the Baptist’s birth foretold by Gabriel (1:5-25)

  • Jesus’ birth foretold by Gabriel (1:26-38)

  • Mary visits her relative Elizabeth (1:39-45)

  • Mary magnifies Jehovah (1:46-56)

  • Birth and naming of John (1:57-66)

  • Zechariah’s prophecy (1:67-79)

  • John’s desert life (1:80)

• C. Jesus’ Birth and Early Life (2:1-52)

  • Joseph and Mary travel to Bethlehem; Jesus is born (2:1-7)

  • Angels appear to shepherds in the fields (2:8-20)

  • Jesus circumcised and presented at the temple (2:21-24)

  • Simeon privileged to see the Christ (2:25-35)

  • Anna speaks about the child (2:36-38)

  • Return to Nazareth (2:39, 40)

  • Twelve-year-old Jesus at the temple (2:41-50)

  • Jesus returns to Nazareth with his parents (2:51, 52)

• D. Events Leading Up to Jesus’ Earthly Ministry (3:1–4:13)

  • Starting point of John’s ministry (3:1, 2)

  • John preaches baptism (3:3-20)

  • The baptism of Jesus (3:21, 22)

  • Genealogy of Jesus Christ (3:23-38)

  • Jesus rejects the Devil’s temptations (4:1-13)

• E. Early Part of Jesus’ Ministry, Mainly in Galilee (4:14–6:11)

  • Jesus begins preaching in Galilee (4:14, 15)

  • Jesus rejected in Nazareth (4:16-30)

  • Jesus teaches in the synagogue at Capernaum (4:31-37)

  • Jesus heals Simon’s mother-in-law and others (4:38-41)

  • Crowds find Jesus in an isolated place (4:42-44)

  • Miraculous catch of fish; first disciples called (5:1-11)

  • Jesus heals a man full of leprosy (5:12-16)

  • Jesus forgives and heals a paralytic (5:17-26)

  • Levi called by Jesus to be his follower (5:27-32)

  • Question regarding fasting (5:33-39)

  • Jesus, “Lord of the Sabbath” (6:1-5)

  • Jesus heals a man with a withered hand on the Sabbath (6:6-11)

• F. Selection of the 12 Apostles; the Sermon on the Mount (6:12-49)

  • The 12 apostles chosen (6:12-16)

  • Jesus teaches and heals large crowds (6:17-19)

  • Happinesses and woes (6:20-26)

  • Love for enemies; Golden Rule; be merciful (6:27-36)

  • Stop judging (6:37-42)

  • Tree known by its fruit (6:43-45)

  • Well-built house versus house without solid foundation (6:46-49)

• G. Continuation of Jesus’ Ministry in Galilee and Beyond (7:1–9:50)

  • Faith of an army officer (7:1-10)

  • Jesus resurrects a widow’s son in Nain (7:11-17)

  • John the Baptist asks about “the Coming One” (7:18-23)

  • Jesus praises John the Baptist (7:24-30)

  • Unresponsive generation condemned (7:31-35)

  • A sinful woman pours oil on Jesus’ feet (7:36-50)

  • Women accompany Jesus (8:1-3)

  • Illustration of the sower (8:4-8)

  • Why Jesus used illustrations (8:9, 10)

  • Jesus explains illustration of the sower (8:11-15)

  • A lamp not to be covered (8:16-18)

  • Jesus’ mother and brothers (8:19-21)

  • Jesus calms storm on the Sea of Galilee (8:22-25)

  • Jesus heals a demonized man; allows demons to enter swine (8:26-39)

  • Jairus’ daughter resurrected; a woman touches Jesus’ outer garment (8:40-56)

  • The Twelve instructed for the ministry (9:1-6)

  • Herod perplexed by Jesus (9:7-9)

  • Jesus feeds about 5,000 men (9:10-17)

  • Peter identifies Jesus as the Christ (9:18-20)

  • Jesus foretells his death and resurrection (9:21, 22)

  • Requirements of true discipleship (9:23-27)

  • Jesus’ transfiguration (9:28-36)

  • Jesus heals a demon-possessed boy (9:37-43a)

  • Jesus foretells his death a second time (9:43b-45)

  • Disciples argue about who is the greatest (9:46-48)

  • “Whoever is not against you is for you” (9:49, 50)

• H. Jesus Heads Toward Jerusalem; His Later Ministry, Mainly in Judea and Perea (9:51–19:27)

  • A Samaritan village rejects Jesus (9:51-56)

  • Requirements for following Jesus (9:57-62)

  • Jesus sends out the 70 (10:1-12)

  • Woe to unrepentant Chorazin, Bethsaida, and Capernaum (10:13-16)

  • The 70 return (10:17-20)

  • Jesus praises his Father for favoring the humble (10:21-24)

  • Illustration of the neighborly Samaritan (10:25-37)

  • Jesus visits Martha and Mary (10:38-42)

  • Jesus teaches the model prayer (11:1-4)

  • Illustration of the persistent friend (11:5-13)

  • Jesus explains that demons are expelled by God’s finger (11:14-23)

  • Jesus describes return of unclean spirit (11:24-26)

  • True happiness explained (11:27, 28)

  • Sign of Jonah (11:29-32)

  • Lamp of the body is the eye (11:33-36)

  • Jesus dines with a Pharisee; declares woes on religious hypocrites (11:37-54)

  • “Watch out for the leaven of the Pharisees” (12:1-3)

  • Fear God, not men (12:4-7)

  • Acknowledging union with Christ (12:8-12)

  • Illustration of the foolish rich man (12:13-21)

  • “Stop being anxious about your lives” (12:22-31)

  • “Have no fear, little flock” (12:32-34)

  • Watchfulness (12:35-40)

  • Identifying the faithful steward and the characteristics of an unfaithful slave (12:41-48)

  • Not peace, but division (12:49-53)

  • Need to examine the times (12:54-56)

  • Settling accounts (12:57-59)

  • Repent or be destroyed (13:1-5)

  • Illustration of the barren fig tree (13:6-9)

  • Jesus heals a crippled woman on the Sabbath (13:10-17)

  • Illustrations of the mustard grain and the leaven (13:18-21)

  • Effort needed to enter through the narrow door (13:22-30)

  • Herod, “that fox” (13:31-33)

  • Jesus laments over Jerusalem (13:34, 35)

  • Jesus heals a man with dropsy on the Sabbath (14:1-6)

  • Be a humble guest (14:7-11)

  • Invite those who cannot repay you (14:12-14)

  • Illustration of the invited ones who begged off (14:15-24)

  • The cost of discipleship (14:25-33)

  • Salt that loses its strength (14:34, 35)

  • Illustration of the lost sheep (15:1-7)

  • Illustration of the lost coin (15:8-10)

  • Illustration of the lost son (15:11-32)

  • Illustration of the unrighteous steward (16:1-13)

  • The Law and God’s Kingdom (16:14-18)

  • Illustration of the rich man and Lazarus (16:19-31)

  • Jesus teaches about stumbling, forgiveness, and faith (17:1-6)

  • Illustration of the slave who attends to his master’s needs (17:7-10)

  • Jesus heals ten lepers (17:11-19)

  • The coming of God’s Kingdom (17:20-37)

  • Illustration of the persistent widow (18:1-8)

  • Illustration of the Pharisee and the tax collector (18:9-14)

  • Jesus and the little children (18:15-17)

  • A rich ruler’s question regarding everlasting life (18:18-30)

  • Jesus again foretells his death and resurrection (18:31-34)

  • Jesus heals a blind beggar near Jericho (18:35-43)

  • Jesus visits the tax collector Zacchaeus (19:1-10)

  • Illustration of the ten minas (19:11-27)

• I. Beginning of Jesus’ Final Week of Public Ministry in and Around Jerusalem (19:28–21:4)

  • Jesus’ triumphal entry into Jerusalem (19:28-40)

  • Jesus weeps over Jerusalem (19:41-44)

  • Jesus cleanses the temple (19:45-48)

  • Jesus’ authority challenged (20:1-8)

  • Illustration of murderous vineyard cultivators (20:9-19)

  • God and Caesar (20:20-26)

  • Question about resurrection (20:27-40)

  • Is the Christ the son of David? (20:41-44)

  • Warning against the scribes (20:45-47)

  • Needy widow’s two small coins (21:1-4)

• J. Jesus’ Great Prophecy About the Sign of What Was to Come (21:5-36)

  • Question about the sign; warning against being misled (21:5-9)

  • Features of the composite sign: wars, great earthquakes, pestilences, food shortages (21:10, 11)

  • Persecution foretold (21:12-19)

  • Jerusalem to be surrounded by armies; appointed times of the nations foretold (21:20-24)

  • The coming of the Son of man (21:25-28)

  • Illustration of the fig tree (21:29-31)

  • “This generation will by no means pass away” (21:32, 33)

  • ‘Never let your hearts become weighed down; keep awake’ (21:34-36)

• K. Jesus’ Final Days in Jerusalem; His Arrest and Trial (21:37–23:25)

  • Jesus teaches in the temple (21:37, 38)

  • Priests plot to kill Jesus (22:1-6)

  • Preparations for the last Passover (22:7-13)

  • Jesus institutes the Lord’s Evening Meal (22:14-20)

  • “My betrayer is with me at the table” (22:21-23)

  • Heated dispute over who is the greatest (22:24-27)

  • Jesus’ covenant for a kingdom (22:28-30)

  • Peter’s denial foretold (22:31-34)

  • Need for preparedness; the two swords (22:35-38)

  • Jesus’ prayer on the Mount of Olives (22:39-46)

  • Jesus is arrested (22:47-53)

  • Peter denies Jesus (22:54-62)

  • Jesus is mocked and made fun of (22:63-65)

  • Trial before the Sanhedrin (22:66-71)

  • Jesus stands before Pilate and Herod (23:1-25)

• L. Jesus’ Execution, Burial, Resurrection, and Ascension (23:26–24:53)

  • Jesus addresses the daughters of Jerusalem (23:26-31)

  • Jesus and two criminals are hung on stakes (23:32-42)

  • Jesus promises: “You will be with me in Paradise” (23:43)

  • Death of Jesus (23:44-49)

  • Burial of Jesus (23:50-56)

  • Women and Peter at the empty tomb (24:1-12)

  • On the road to Emmaus (24:13-35)

  • Jesus appears to the disciples (24:36-49)

  • Jesus ascends to heaven (24:50-53)

ACCORDING TO LUKE

1 Seeing that many have undertaken to compile an account of the facts that are given full credence among us,+ 2 just as these were handed down to us by those who from the beginning were eyewitnesses+ and attendants of the message,+ 3 I resolved also, because I have traced all things from the start with accuracy, to write them to you in logical order,+ most excellent The·ophʹi·lus,+ 4 so that you may know fully the certainty of the things that you have been taught orally.+

5 In the days of Herod,+ king of Ju·deʹa, there was a priest named Zech·a·riʹah of the division of A·biʹjah.+ His wife was from the daughters of Aaron, and her name was Elizabeth. 6 They both were righteous before God, walking blamelessly in accord with all the commandments and legal requirements of Jehovah. 7 But they had no child, because Elizabeth was barren, and they both were well along in years.+

8 Now as he was serving as priest in the assignment of his division+ before God, 9 according to the established practice* of the priesthood it became his turn to offer incense+ when he entered into the sanctuary of Jehovah.+ 10 And the entire multitude of the people were praying outside at the hour of offering incense. 11 Jehovah’s angel appeared to him, standing at the right side of the incense altar. 12 But Zech·a·riʹah became troubled at the sight, and he was overcome with fear. 13 However, the angel said to him: “Do not be afraid, Zech·a·riʹah, because your supplication has been favorably heard, and your wife Elizabeth will bear you a son, and you are to name him John.+ 14 You will have joy and great gladness, and many will rejoice over his birth,+ 15 for he will be great in the sight of Jehovah.+ But he must drink no wine or any alcoholic drink at all,+ and he will be filled with holy spirit even from before birth,*+ 16 and he will turn back many of the sons of Israel to Jehovah their God.+ 17 Also, he will go ahead of him with E·liʹjah’s spirit and power,+ to turn back the hearts of fathers to children+ and the disobedient ones to the practical wisdom of righteous ones, in order to get ready for Jehovah a prepared people.”+

18 Zech·a·riʹah said to the angel: “How can I be sure of this? For I am old, and my wife is well along in years.”+ 19 In reply the angel said to him: “I am Gaʹbri·el,+ who stands near before God,+ and I was sent to speak with you and to declare this good news to you. 20 But look! you will be silent and unable to speak until the day these things take place,+ because you did not believe my words, which will be fulfilled in their appointed time.” 21 Meanwhile, the people continued waiting for Zech·a·riʹah, and they were surprised that he delayed so long in the sanctuary. 22 When he came out, he was unable to speak to them, and they perceived that he had just seen a supernatural sight* in the sanctuary. He kept making signs to them but remained speechless. 23 When the days of his holy service were completed, he went off to his home.

24 Some days later Elizabeth his wife became pregnant, and she kept herself secluded for five months, saying: 25 “This is how Jehovah has dealt with me in these days. He has turned his attention to me to take away my reproach among men.”+

26 In her sixth month, the angel Gaʹbri·el+ was sent from God to a city of Galʹi·lee named Nazʹa·reth, 27 to a virgin+ promised in marriage to a man named Joseph of David’s house, and the name of the virgin was Mary.+ 28 And coming in, the angel said to her: “Greetings, you highly favored one, Jehovah is with you.” 29 But she was deeply disturbed at his words and tried to understand what kind of greeting this might be. 30 So the angel said to her: “Do not be afraid, Mary, for you have found favor with God. 31 And look! you will become pregnant* and give birth to a son,+ and you are to name him Jesus.+ 32 This one will be great+ and will be called Son of the Most High,+ and Jehovah God will give him the throne of David his father,+ 33 and he will rule as King over the house of Jacob forever, and there will be no end to his Kingdom.”+

34 But Mary said to the angel: “How is this to be, since I am not having sexual relations with a man?”+ 35 In answer the angel said to her: “Holy spirit will come upon you,+ and power of the Most High will overshadow you. And for that reason the one who is born will be called holy,+ God’s Son.+ 36 And look! Elizabeth your relative has also conceived a son, in her old age, and this is the sixth month for her, the so-called barren woman; 37 for no declaration will be impossible for God.”+ 38 Then Mary said: “Look! Jehovah’s slave girl! May it happen to me according to your declaration.” At that the angel departed from her.

39 So Mary set out in those days and traveled with haste into the mountainous country, to a city of Judah, 40 and she entered the home of Zech·a·riʹah and greeted Elizabeth. 41 Well, as Elizabeth heard the greeting of Mary, the infant in her womb leaped, and Elizabeth was filled with holy spirit 42 and loudly cried out: “Blessed are you among women, and blessed is the fruitage of your womb! 43 So how is it that this privilege is mine, to have the mother of my Lord come to me? 44 For look! as the sound of your greeting reached my ears, the infant in my womb leaped for joy. 45 Happy too is she who believed, for there will be a complete fulfillment of those things spoken to her from Jehovah.”

46 And Mary said: “My soul magnifies Jehovah,+ 47 and my spirit cannot keep from being overjoyed at God my Savior,+ 48 because he has looked upon the low position of his slave girl.+ For look! from now on all generations will declare me happy,+ 49 because the powerful One has done great deeds for me, and holy is his name,+ 50 and for generation after generation his mercy is upon those who fear him.+ 51 He has acted mightily with his arm;+ he has scattered those who are haughty in the intention of their hearts.+ 52 He has brought down powerful men from thrones+ and has exalted lowly ones;+ 53 he has fully satisfied hungry ones with good things+ and has sent away empty-handed those who had wealth. 54 He has come to the aid of Israel his servant, remembering his mercy,+ 55 just as he spoke to our forefathers, to Abraham and to his offspring,*+ forever.” 56 Mary stayed with her about three months and then returned to her own home.

57 The time now came for Elizabeth to give birth, and she gave birth to a son. 58 And the neighbors and her relatives heard that Jehovah had magnified his mercy to her, and they rejoiced with her.+ 59 On the eighth day they came to circumcise the young child,+ and they were going to name him after his father, Zech·a·riʹah. 60 But his mother said in reply: “No! but he will be called John.” 61 At this they said to her: “Not one of your relatives is called by this name.” 62 Then they asked his father by signs what he wanted him to be called. 63 So he asked for a tablet and wrote: “John is his name.”+ At this they were all amazed. 64 Instantly his mouth was opened and his tongue was set free and he began to speak,+ praising God. 65 And fear fell upon all those living in their neighborhood, and all these things began to be talked about in the whole mountainous country of Ju·deʹa. 66 And all who heard noted it in their hearts, saying: “What will this young child turn out to be?” For the hand of Jehovah was indeed with him.

67 Then Zech·a·riʹah his father was filled with holy spirit, and he prophesied, saying: 68 “Let Jehovah be praised, the God of Israel,+ because he has turned his attention to his people and has brought them deliverance.+ 69 And he has raised up a horn of salvation+ for us in the house of David his servant,+ 70 just as he has spoken through the mouth of his holy prophets from of old,+ 71 of a salvation from our enemies and from the hand of all those hating us;+ 72 to show mercy in connection with our forefathers and to call to mind his holy covenant,+ 73 the oath that he swore to Abraham our forefather,+ 74 to grant us, after we have been rescued from the hands of enemies, the privilege of fearlessly rendering sacred service to him 75 with loyalty and righteousness before him all our days. 76 But as for you, young child, you will be called a prophet of the Most High, for you will go ahead of Jehovah to prepare his ways,+ 77 to give knowledge of salvation to his people by forgiveness of their sins,+ 78 because of the tender compassion of our God. With this compassion a daybreak will visit us from on high,+ 79 to give light to those sitting in darkness and death’s shadow+ and to guide our feet in the way of peace.”

80 And the young child grew up and became strong in spirit, and he continued in the desert until the day he showed himself openly to Israel.

2 Now in those days a decree went out from Caesar Au·gusʹtus for all the inhabited earth to be registered. 2 (This first registration+ took place when Qui·rinʹi·us was governor of Syria.) 3 And all the people went to be registered, each one to his own city. 4 Of course, Joseph+ also went up from Galʹi·lee, from the city of Nazʹa·reth, into Ju·deʹa, to David’s city, which is called Bethʹle·hem,+ because of his being a member of the house and family of David. 5 He went to get registered with Mary, who had been given him in marriage as promised+ and who was soon to give birth.+ 6 While they were there, the time came for her to give birth. 7 And she gave birth to her son, the firstborn,+ and she wrapped him in strips of cloth and laid him in a manger,+ because there was no room for them in the lodging place.

8 There were also in the same region shepherds living out of doors and keeping watch in the night over their flocks. 9 Suddenly Jehovah’s angel stood before them, and Jehovah’s glory gleamed around them, and they became very fearful. 10 But the angel said to them: “Do not be afraid, for look! I am declaring to you good news of a great joy that all the people will have. 11 For today there was born to you in David’s city+ a savior,+ who is Christ the Lord.+ 12 And this is a sign for you: You will find an infant wrapped in strips of cloth and lying in a manger.” 13 Suddenly there was with the angel a multitude of the heavenly army,*+ praising God and saying: 14 “Glory in the heights above to God, and on earth peace+ among men of goodwill.”

15 So when the angels had departed from them into heaven, the shepherds began saying to one another: “Let us by all means go over to Bethʹle·hem and see what has taken place, which Jehovah has made known to us.” 16 And they went quickly and found Mary as well as Joseph, and the infant lying in the manger. 17 When they saw this, they made known the message that they had been told concerning this young child. 18 And all who heard were astonished at what the shepherds told them, 19 but Mary began to preserve all these sayings, drawing conclusions in her heart.+ 20 Then the shepherds went back, glorifying and praising God for all they had heard and seen, just as it had been told to them.

21 After eight days, when it was time to circumcise him,+ he was named Jesus, the name given by the angel before he was conceived.+

22 Also, when the time came for purifying them according to the Law of Moses,+ they brought him up to Jerusalem to present him to Jehovah, 23 just as it is written in Jehovah’s Law: “Every firstborn male* must be called holy to Jehovah.”+ 24 And they offered a sacrifice according to what is said in the Law of Jehovah: “a pair of turtledoves or two young pigeons.”+

25 And look! there was a man in Jerusalem named Simʹe·on, and this man was righteous and devout, waiting for Israel’s consolation,+ and holy spirit was upon him. 26 Furthermore, it had been divinely revealed to him by the holy spirit that he would not see death before he had seen the Christ of Jehovah.+ 27 Under the power of the spirit, he now came into the temple, and as the parents brought the young child Jesus in to do for him according to the customary practice of the Law,+ 28 he took the child into his arms and praised God and said: 29 “Now, Sovereign Lord, you are letting your slave go in peace+ according to your declaration, 30 because my eyes have seen your means of salvation*+ 31 that you have prepared in the sight of all the peoples,+ 32 a light+ for removing the veil from the nations+ and a glory of your people Israel.” 33 And the child’s father and mother continued wondering at the things being spoken about him. 34 Also, Simʹe·on blessed them and said to Mary, the child’s mother: “Look! This child is appointed for the falling+ and the rising again of many in Israel+ and for a sign to be spoken against+ 35 (yes, a long sword will be run through you),+ in order that the reasonings of many hearts may be revealed.”

36 Now there was a prophetess, Anna the daughter of Phanʹu·el, of Ashʹer’s tribe. This woman was well along in years and had lived with her husband for seven years after they were married,* 37 and she was a widow now 84 years old. She was never missing from the temple, rendering sacred service night and day with fasting and supplications. 38 In that very hour she came near and began giving thanks to God and speaking about the child to all who were waiting for Jerusalem’s deliverance.+

39 So when they had carried out all the things according to the Law of Jehovah,+ they went back into Galʹi·lee to their own city, Nazʹa·reth.+ 40 And the young child continued growing and getting strong, being filled with wisdom, and God’s favor continued upon him.+

41 Now his parents were accustomed to go from year to year to Jerusalem for the festival of the Passover.+ 42 And when he was 12 years old, they went up according to the custom of the festival.+ 43 When the days of the festival were over and they were returning, the boy Jesus remained behind in Jerusalem, and his parents did not notice it. 44 Assuming that he was in the group traveling together, they went a day’s journey and then began to search for him among the relatives and acquaintances. 45 But not finding him, they returned to Jerusalem and made a diligent search for him. 46 Well, after three days they found him in the temple, sitting in the midst of the teachers and listening to them and asking them questions. 47 But all those listening to him were in constant amazement at his understanding and his answers.+ 48 Now when his parents saw him, they were astounded, and his mother said to him: “Child, why did you treat us this way? Here your father and I have been frantically looking for you.” 49 But he said to them: “Why were you looking for me? Did you not know that I must be in the house of my Father?”+ 50 However, they did not understand what he was saying to them.

51 Then he went down with them and returned to Nazʹa·reth, and he continued subject to them.+ Also, his mother carefully kept all these sayings in her heart.+ 52 And Jesus went on progressing in wisdom and in physical growth and in favor with God and men.

3 In the 15th year of the reign of Ti·beʹri·us Caesar,* when Pontius Pilate+ was governor of Ju·deʹa, Herod+ was district ruler of Galʹi·lee, Philip his brother was district ruler of the country of It·u·raeʹa and Trach·o·niʹtis, and Ly·saʹni·as was district ruler of Ab·i·leʹne, 2 in the days of chief priest Anʹnas and of Caʹia·phas,+ God’s declaration came to John+ the son of Zech·a·riʹah+ in the wilderness.+

3 So he went into all the country around the Jordan, preaching baptism in symbol of repentance for forgiveness of sins,+ 4 just as it is written in the book of the words of Isaiah the prophet: “A voice of one crying out in the wilderness: ‘Prepare the way of Jehovah! Make his roads straight.+ 5 Every valley must be filled up, and every mountain and hill leveled; the crooked ways must become straight, and the rough ways smooth; 6 and all flesh* will see the salvation of God.’”*+

7 So he began to say to the crowds coming out to be baptized by him: “You offspring of vipers, who has warned you to flee from the coming wrath?+ 8 Therefore, produce fruits that befit repentance. Do not start saying to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children for Abraham from these stones. 9 Indeed, the ax is already lying at the root of the trees. Every tree, then, that does not produce fine fruit will be cut down and thrown into the fire.”+

10 And the crowds were asking him: “What, then, should we do?” 11 In reply he said to them: “Let the man who has two garments* share with the man who has none, and let the one who has something to eat do the same.”+ 12 Even tax collectors came to be baptized,+ and they said to him: “Teacher, what should we do?” 13 He said to them: “Do not demand* anything more than the tax rate.”+ 14 Also, those in military service were asking him: “What should we do?” And he said to them: “Do not harass* anybody or accuse anybody falsely,+ but be satisfied with your provisions.”

15 Now the people were in expectation and all of them were reasoning in their hearts about John, “May he perhaps be the Christ?”+ 16 John gave the answer, saying to all: “I, for my part, baptize you with water, but the one stronger than I am is coming, the lace of whose sandals I am not worthy to untie.+ He will baptize you with holy spirit and with fire.+ 17 His winnowing shovel is in his hand to clean up his threshing floor completely and to gather the wheat into his storehouse, but the chaff he will burn up with fire that cannot be put out.”

18 He also gave many other exhortations and continued declaring good news to the people. 19 But Herod the district ruler, because of being reproved by John concerning He·roʹdi·as the wife of his brother and concerning all the wicked deeds that Herod had done, 20 added this also to all those deeds: He locked John up in prison.+

21 Now when all the people were baptized, Jesus too was baptized.+ As he was praying, the heaven was opened up,+ 22 and the holy spirit in bodily form like a dove came down upon him, and a voice came out of heaven: “You are my Son, the beloved; I have approved you.”+

4 Then Jesus, full of holy spirit, turned away from the Jordan, and he was led about by the spirit in the wilderness+ 2 for 40 days, being tempted by the Devil.+ And he ate nothing in those days, so when they had ended, he felt hungry. 3 At this the Devil said to him: “If you are a son of God, tell this stone to become a loaf of bread.” 4 But Jesus answered him: “It is written, ‘Man must not live on bread alone.’”+

5 So he brought him up and showed him all the kingdoms of the inhabited earth in an instant of time.+ 6 Then the Devil said to him: “I will give you all this authority and their glory, because it has been handed over to me,+ and I give it to whomever I wish.+ 7 If you, therefore, do an act of worship before me, it will all be yours.” 8 In reply Jesus said to him: “It is written, ‘It is Jehovah your God you must worship, and it is to him alone you must render sacred service.’”*+

9 He then led him into Jerusalem and stationed him on the battlement of the temple and said to him: “If you are a son of God, throw yourself down from here,+ 10 for it is written, ‘He will give his angels a command concerning you, to preserve you,’ 11 and, ‘They will carry you on their hands, so that you may not strike your foot against a stone.’”+ 12 In answer Jesus said to him: “It is said, ‘You must not put Jehovah your God to the test.’”+ 13 So the Devil, having finished all the temptation, departed from him until another convenient time.+

14 Now Jesus returned in the power of the spirit* into Galʹi·lee.+ And good reports about him spread throughout all the surrounding country. 15 Also, he began to teach in their synagogues, and he was held in honor by all.

16 He then went to Nazʹa·reth,+ where he had been brought up, and according to his custom on the Sabbath day, he entered the synagogue+ and stood up to read. 17 So the scroll of the prophet Isaiah was handed to him, and he opened the scroll and found the place where it was written: 18 “Jehovah’s spirit is upon me, because he anointed me to declare good news to the poor. He sent me to proclaim liberty to the captives and a recovery of sight to the blind, to send the crushed ones away free,+ 19 to preach Jehovah’s acceptable year.”+ 20 With that he rolled up the scroll, handed it back to the attendant, and sat down; and the eyes of all in the synagogue were intently fixed on him. 21 Then he began to say to them: “Today this scripture that you just heard* is fulfilled.”+

22 And they all began to give favorable witness about him and to be amazed at the gracious words coming out of his mouth,+ and they were saying: “This is a son of Joseph, is it not?”+ 23 At this he said to them: “No doubt you will apply this saying to me, ‘Physician, cure yourself. Do also here in your home territory the things we have heard were done in Ca·perʹna·um.’”+ 24 So he said: “Truly I tell you that no prophet is accepted in his home territory.+ 25 For instance, I tell you in truth: There were many widows in Israel in the days of E·liʹjah when heaven was shut up for three years and six months, and a great famine came on all the land.+ 26 Yet E·liʹjah was sent to none of those women, but only to a widow in Zarʹe·phath in the land of Siʹdon.+ 27 Also, there were many lepers in Israel in the time of E·liʹsha the prophet; yet not one of them was cleansed, only Naʹa·man the Syrian.”+ 28 Now all those hearing these things in the synagogue became filled with anger,+ 29 and they rose up and rushed him outside the city, and they led him to the brow of the mountain* on which their city had been built, in order to throw him down headlong. 30 But he went right through their midst and continued on his way.+

31 He then went down to Ca·perʹna·um, a city of Galʹi·lee. And he was teaching them on the Sabbath,+ 32 and they were astounded at his way of teaching,+ because he spoke with authority. 33 Now in the synagogue there was a man with a spirit, an unclean demon, and he shouted with a loud voice:+ 34 “Ah! What have we to do with you, Jesus the Naz·a·reneʹ?+ Did you come to destroy us? I know exactly who you are, the Holy One of God.”+ 35 But Jesus rebuked it, saying: “Be silent, and come out of him.” So after throwing the man down in their midst, the demon came out of him without hurting him. 36 At this they were all astonished and began to say to one another: “What kind of speech is this? For with authority and power he orders the unclean spirits, and out they come!” 37 So the news about him kept spreading into every corner of the surrounding country.+

38 After leaving the synagogue, he entered into Simon’s home. Now Simon’s mother-in-law was suffering with a high fever, and they asked him to help her.+ 39 So he stood over her and rebuked the fever, and it left her. Instantly she got up and began ministering to them.

40 But when the sun was setting, all those who had people sick with various diseases brought them to him. By laying his hands on each one of them, he cured them.+ 41 Demons also came out of many, crying out and saying: “You are the Son of God.”+ But rebuking them, he would not permit them to speak,+ for they knew him to be the Christ.+

42 However, at daybreak he departed and went to an isolated place.+ But the crowds began searching* for him and came to where he was, and they tried to keep him from going away from them. 43 But he said to them: “I must also declare the good news of the Kingdom of God to other cities, because for this I was sent.”+ 44 So he went on preaching in the synagogues of Ju·deʹa.

5 On one occasion when the crowd was pressing in on him and listening to the word of God, he was standing by the lake of Gen·nesʹa·ret.+ 2 And he saw two boats docked at the lakeside, but the fishermen had got out of them and were washing off their nets.+ 3 Going aboard one of the boats, which was Simon’s, he asked him to pull away a bit from land. Then he sat down, and he began teaching the crowds from the boat. 4 When he stopped speaking, he said to Simon: “Pull out to where it is deep, and let down your nets for a catch.” 5 But in reply Simon said: “Instructor, we toiled all night and caught nothing,+ but at your word I will lower the nets.” 6 Well, when they did this, they caught a great number of fish. In fact, their nets began ripping apart.+ 7 So they motioned to their partners in the other boat to come and assist them, and they came and filled both boats, so that these began to sink. 8 Seeing this, Simon Peter fell down at the knees of Jesus, saying: “Depart from me, Lord,* because I am a sinful man.” 9 For both he and those with him were overwhelmed with astonishment at the catch of fish they had taken, 10 and the same was true of both James and John, Zebʹe·dee’s sons,+ who were partners with Simon. But Jesus said to Simon: “Stop being afraid. From now on you will be catching men* alive.”+ 11 So they brought the boats back to land and abandoned everything and followed him.+

12 On another occasion while he was in one of the cities, look! there was a man full of leprosy! When he caught sight of Jesus, he fell facedown and begged him: “Lord, if you just want to, you can make me clean.”+ 13 So stretching out his hand, he touched him, saying: “I want to! Be made clean.” Immediately the leprosy vanished from him.+ 14 Then he gave the man orders to tell no one:+ “But go and show yourself to the priest, and make an offering for your cleansing, just as Moses directed,+ for a witness to them.”+ 15 But the news about him just kept spreading, and large crowds would gather together to listen and to be cured of their sicknesses.+ 16 However, he often went into the desolate areas to pray.

17 On one of those days while he was teaching, Pharisees and teachers of the Law who had come out of every village of Galʹi·lee and Ju·deʹa and from Jerusalem were sitting there; and Jehovah’s power was with him to do healing.+ 18 And look! men were carrying a paralyzed man on a stretcher, and they were trying to bring him in and place him before Jesus.+ 19 So not finding a way to bring him in because of the crowd, they climbed up to the roof, and they lowered him on the stretcher through the tiling, right among those in front of Jesus. 20 When he saw their faith, he said: “Man, your sins are forgiven.”+ 21 Then the scribes and the Pharisees started to reason, saying: “Who is this who speaks blasphemies? Who can forgive sins except God alone?”+ 22 But Jesus, discerning their reasoning, said in answer to them: “What are you reasoning in your hearts? 23 Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? 24 But in order for you to know that the Son of man has authority on earth to forgive sins—” he said to the paralyzed man: “I say to you, Get up, pick up your stretcher, and go to your home.”+ 25 At that he stood up before them, picked up what he had been lying on, and went to his home, glorifying God. 26 Then one and all were seized with amazement,+ and they began to glorify God, and they became filled with awe, saying: “We have seen wonderful things today!”

27 Now after this, he went out and saw a tax collector named Leʹvi sitting at the tax office, and he said to him: “Be my follower.”+ 28 And leaving everything behind, he rose up and began to follow him.+ 29 Then Leʹvi spread a big reception feast for him in his house, and there was a large crowd of tax collectors and others who were dining with them.+ 30 At this the Pharisees and their scribes began murmuring to his disciples, saying: “Why do you eat and drink with tax collectors and sinners?”+ 31 In reply Jesus said to them: “Those who are healthy do not need a physician, but those who are ill do.+ 32 I have come to call, not righteous people, but sinners to repentance.”+

33 They said to him: “John’s disciples fast frequently and offer supplications, and so do those of the Pharisees, but yours eat and drink.”+ 34 Jesus said to them: “You cannot make the friends of the bridegroom fast while the bridegroom is with them, can you? 35 But days will come when the bridegroom+ will indeed be taken away from them; then they will fast in those days.”+

36 He also gave an illustration to them: “Nobody cuts a patch from a new outer garment and sews it on an old garment. If he does, then the new patch tears away and the patch from the new garment does not match the old.+ 37 Also, no one puts new wine into old wineskins. If he does, the new wine will burst the wineskins and it will be spilled out and the wineskins will be ruined. 38 But new wine must be put into new wineskins. 39 No one after drinking old wine wants new, for he says, ‘The old is nice.’”

6 Now on a sabbath he was passing through grainfields, and his disciples were plucking and eating the heads of grain,+ rubbing them with their hands.+ 2 At this some of the Pharisees said: “Why are you doing what is not lawful on the Sabbath?”+ 3 But in reply Jesus said to them: “Have you never read what David did when he and the men with him were hungry?+ 4 How he entered into the house of God and received the loaves of presentation and ate and gave some to the men with him, which it is not lawful for anyone to eat but for the priests only?”+ 5 Then he said to them: “The Son of man is Lord of the Sabbath.”+

6 On another sabbath+ he entered the synagogue and began teaching. And a man was there whose right hand was withered.*+ 7 The scribes and the Pharisees were now watching Jesus closely to see whether he would cure on the Sabbath, in order to find some way to accuse him.+ 8 He, however, knew their reasoning,+ so he said to the man with the withered* hand: “Get up and stand in the center.” And he rose and stood there. 9 Then Jesus said to them: “I ask you men, Is it lawful on the Sabbath to do good or to do harm, to save a life or to destroy it?”+ 10 After looking around at them all, he said to the man: “Stretch out your hand.” He did so, and his hand was restored. 11 But they flew into a senseless rage, and they began to talk over with one another what they might do to Jesus.

12 On one of those days he went out to the mountain to pray,+ and he spent the whole night in prayer to God.+ 13 And when it became day, he called his disciples to him and chose from among them 12, whom he also named apostles:+ 14 Simon, whom he also named Peter, Andrew his brother, James, John, Philip,+ Bar·tholʹo·mew, 15 Matthew, Thomas,+ James the son of Al·phaeʹus, Simon who is called “the zealous one,” 16 Judas the son of James, and Judas Is·carʹi·ot, who turned traitor.

17 And he came down with them and stood on a level place, and there was a large crowd of his disciples, and a great multitude of people from all Ju·deʹa and Jerusalem and the coastal region of Tyre and Siʹdon, who came to hear him and to be healed of their sicknesses.+ 18 Even those troubled with unclean spirits were cured. 19 And all the crowd were seeking to touch him,+ because power was going out of him+ and healing them all.

20 And he looked up at his disciples and began to say:

“Happy are you who are poor,+ for yours is the Kingdom of God.+

21 “Happy are you who hunger now, for you will be filled.*+

“Happy are you who weep now, for you will laugh.+

22 “Happy are you whenever men hate you,+ and when they exclude you+ and reproach* you and denounce* your name as wicked for the sake of the Son of man.+ 23 Rejoice in that day and leap for joy, for look! your reward is great in heaven, for those are the same things their forefathers used to do to the prophets.+

24 “But woe to you who are rich,+ for you are having your consolation in full.+

25 “Woe to you who are filled up now, for you will go hungry.

“Woe, you who are laughing now, for you will mourn and weep.+

26 “Woe whenever all men speak well of you,+ for this is what their forefathers did to the false prophets.

27 “But I say to you who are listening: Continue to love your enemies, to do good to those hating you,+ 28 to bless those cursing you, to pray for those who are insulting you.+ 29 To him who strikes you on the one cheek, offer the other also; and from him who takes away your outer garment, do not withhold the inner garment either.+ 30 Give to everyone asking you,+ and from the one taking your things away, do not ask them back.

31 “Also, just as you want men to do to you, do* the same way to them.+

32 “If you love those loving you, of what credit is it to you? For even the sinners love those loving them.+ 33 And if you do good to those doing good to you, of what credit is it to you? Even the sinners do the same. 34 Also, if you lend to those from whom you expect repayment, of what credit is it to you?+ Even sinners lend to sinners so that they may get back as much. 35 On the contrary, continue to love your enemies and to do good and to lend without hoping for anything back;+ and your reward will be great, and you will be sons of the Most High, for he is kind toward the unthankful and wicked.+ 36 Continue being merciful, just as your Father is merciful.+

37 “Moreover, stop judging, and you will by no means be judged;+ and stop condemning, and you will by no means be condemned. Keep on forgiving,* and you will be forgiven.*+ 38 Practice giving,+ and people will give to you.+ They will pour into your laps a fine measure, pressed down, shaken together, and overflowing. For with the measure that you are measuring out, they will measure out to you in return.”

39 Then he also told them an illustration: “A blind man cannot guide a blind man, can he? Both will fall into a pit,* will they not?+ 40 A student* is not above his teacher, but everyone who is perfectly instructed will be like his teacher. 41 Why, then, do you look at the straw in your brother’s eye but do not notice the rafter in your own eye?+ 42 How can you say to your brother, ‘Brother, allow me to remove the straw that is in your eye,’ while you yourself do not see the rafter in your own eye? Hypocrite! First remove the rafter from your own eye, and then you will see clearly how to remove the straw that is in your brother’s eye.+

43 “For no fine tree produces rotten fruit, and no rotten tree produces fine fruit.+ 44 For each tree is known by its own fruit.+ For example, people do not gather figs from thorns, nor do they cut grapes off a thornbush. 45 A good man brings good out of the good treasure of his heart, but a wicked man brings what is wicked out of his wicked treasure; for out of the heart’s abundance his mouth speaks.+

46 “Why, then, do you call me ‘Lord! Lord!’ but do not do the things I say?+ 47 Everyone who comes to me and hears my words and does them, I will show you whom he is like:+ 48 He is like a man who in building a house dug and went down deep and laid a foundation on the rock. Consequently, when a flood came, the river dashed against that house but was not strong enough to shake it, for it was well-built.+ 49 On the other hand, whoever hears and does nothing+ is like a man who built a house on the ground without a foundation. The river dashed against it, and immediately it collapsed, and the ruin of that house was great.”

7 When he had completed what he had to say to the people, he entered Ca·perʹna·um. 2 Now an army officer’s slave, who was dear to him, was seriously ill and about to pass away.+ 3 When he heard about Jesus, he sent some elders of the Jews to him to ask him to come and make his slave well. 4 They came up to Jesus and began to plead with him earnestly, saying: “He is worthy of your granting him this, 5 for he loves our nation and he himself built our synagogue.” 6 So Jesus went with them. But when he was not far from the house, the army officer had already sent friends to say to him: “Sir, do not bother, for I am not worthy to have you come under my roof.+ 7 That is why I did not consider myself worthy to come to you. But say the word, and let my servant be healed. 8 For I too am a man placed under authority, having soldiers under me, and I say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.” 9 When Jesus heard these things, he was amazed at him, and he turned to the crowd following him and said: “I tell you, not even in Israel have I found so great a faith.”+ 10 And when those who had been sent returned to the house, they found the slave in good health.+

11 Soon afterward he traveled to a city called Naʹin, and his disciples and a large crowd were traveling with him. 12 As he got near the gate of the city, why look! there was a dead man being carried out, the only son of his mother.+ Besides, she was a widow. A considerable crowd from the city was also with her. 13 When the Lord caught sight of her, he was moved with pity for her,+ and he said to her: “Stop weeping.”+ 14 With that he approached and touched the bier,* and the bearers stood still. Then he said: “Young man, I say to you, get up!”*+ 15 And the dead man sat up and started to speak, and Jesus gave him to his mother.+ 16 Now fear seized them all, and they began to glorify God, saying: “A great prophet has been raised up among us,”+ and, “God has turned his attention to his people.”+ 17 And this news concerning him spread out into all Ju·deʹa and all the surrounding country.

18 Now John’s disciples reported to him all these things.+ 19 So John summoned two of his disciples and sent them to the Lord to ask: “Are you the Coming One,+ or are we to expect a different one?” 20 When they came to him, the men said: “John the Baptist sent us to you to ask, ‘Are you the Coming One, or are we to expect another?’” 21 In that hour he cured many people of sicknesses,+ serious diseases, and wicked spirits, and he granted many blind people the gift of sight. 22 In reply he said to them: “Go and report to John what you have seen and heard: The blind are now seeing,+ the lame are walking, the lepers are being cleansed, the deaf are hearing,+ the dead are being raised up, and the poor are being told the good news.+ 23 Happy is the one who finds no cause for stumbling in me.”+

24 When the messengers of John had gone away, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to see? A reed being tossed by the wind?+ 25 What, then, did you go out to see? A man dressed in soft garments?*+ Why, those wearing splendid dress and living in luxury are in royal houses. 26 Really, then, what did you go out to see? A prophet? Yes, I tell you, and far more than a prophet.+ 27 This is the one about whom it is written: ‘Look! I am sending my messenger ahead of you,* who will prepare your way ahead of you.’+ 28 I tell you, among those born of women there is no one greater than John, but a lesser person in the Kingdom of God is greater than he is.”+ 29 (When all the people and the tax collectors heard this, they declared God to be righteous, for they had been baptized with the baptism of John.+ 30 But the Pharisees and those versed in the Law disregarded the counsel* of God to them,+ since they had not been baptized by him.)

31 “With whom, therefore, should I compare the men of this generation, and whom are they like?+ 32 They are like young children sitting in a marketplace and calling out to one another, saying: ‘We played the flute for you, but you did not dance; we wailed, but you did not weep.’ 33 Likewise, John the Baptist has come neither eating bread nor drinking wine,+ but you say: ‘He has a demon.’ 34 The Son of man has come eating and drinking, but you say: ‘Look! A man who is a glutton and is given to drinking wine, a friend of tax collectors and sinners!’+ 35 All the same, wisdom is proved righteous* by all its children.”+

36 Now one of the Pharisees kept asking him to dine with him. So he entered the house of the Pharisee and reclined at the table.+ 37 And look! a woman who was known in the city to be a sinner learned that he was dining* in the house of the Pharisee, and she brought an alabaster jar of perfumed oil.+ 38 Taking a position behind him at his feet, she wept and began to wet his feet with her tears, and she wiped them off with the hair of her head. Also, she tenderly kissed his feet and poured the perfumed oil on them. 39 Seeing this, the Pharisee who had invited him said to himself: “If this man were really a prophet, he would know who and what kind of woman it is who is touching him, that she is a sinner.”+ 40 But in reply Jesus said to him: “Simon, I have something to say to you.” He said: “Teacher, say it!”

41 “Two men were debtors to a certain lender; the one was in debt for 500 de·narʹi·i, but the other for 50. 42 When they did not have anything to pay him back with, he freely forgave them both. Therefore, which one of them will love him more?” 43 In answer Simon said: “I suppose it is the one whom he forgave more.” He said to him: “You judged correctly.” 44 With that he turned to the woman and said to Simon: “Do you see this woman? I entered your house; you gave me no water for my feet. But this woman wet my feet+ with her tears and wiped them off with her hair. 45 You gave me no kiss, but this woman, from the hour that I came in, did not stop tenderly kissing my feet. 46 You did not pour oil on my head, but this woman poured perfumed oil on my feet. 47 Because of this, I tell you, her sins, many* though they are, are forgiven,+ because she loved much.+ But the one who is forgiven little, loves little.” 48 Then he said to her: “Your sins are forgiven.”+ 49 Those reclining at the table with him started to say among themselves: “Who is this man who even forgives sins?”+ 50 But he said to the woman: “Your faith has saved you;+ go in peace.”

8 Shortly afterward he traveled from city to city and from village to village, preaching and declaring the good news of the Kingdom of God.+ And the Twelve were with him, 2 as were certain women who had been cured of wicked spirits and sicknesses: Mary who was called Magʹda·lene,+ from whom seven demons had come out; 3 Jo·anʹna+ the wife of Chuʹza, Herod’s man in charge; Su·sanʹna; and many other women, who were ministering to them from their belongings.+

4 Now when a large crowd had gathered together with those who went to him from city to city, he spoke by means of an illustration:+ 5 “A sower went out to sow his seed. As he was sowing, some of them fell alongside the road and were trampled on, and the birds of heaven ate them up.+ 6 Some landed on the rock, and after sprouting, they dried up because they had no moisture.+ 7 Others fell among the thorns, and the thorns that grew up with them choked them.+ 8 But others fell on the good soil, and after sprouting, they produced 100 times more fruit.”+ As he said these things, he called out: “Let the one who has ears to listen, listen.”+

9 But his disciples asked him what this illustration meant.+ 10 He said: “To you it is granted* to understand the sacred secrets of the Kingdom of God, but for the rest it is in illustrations+ so that, though looking, they may look in vain, and though hearing, they may not get the sense.+ 11 Now the illustration means this: The seed is the word of God.+ 12 Those alongside the road are the ones who have heard, and then the Devil comes and takes the word away from their hearts so that they may not believe and be saved.+ 13 Those on the rock are the ones who, when they hear the word, receive it with joy, but these have no root. They believe for a while, but in a season of testing, they fall away.+ 14 As for that which fell among the thorns, these are the ones who have heard, but by being carried away by anxieties, riches,+ and pleasures of this life,+ they are completely choked and bring nothing to maturity.+ 15 As for that on the fine soil, these are the ones who, after hearing the word with a fine and good heart,+ retain it and bear fruit with endurance.+

16 “No one after lighting a lamp covers it with a vessel or puts it underneath a bed, but he puts it on a lampstand so that those who come in may see the light.+ 17 For there is nothing hidden that will not become manifest, nor anything carefully concealed that will never become known and not come out in the open.+ 18 Therefore, pay attention to how you listen, for whoever has will be given more,+ but whoever does not have, even what he imagines he has will be taken away from him.”+

19 Now his mother and brothers+ came to him, but they were unable to get near him because of the crowd.+ 20 So it was reported to him: “Your mother and your brothers are standing outside, wanting to see you.” 21 In reply he said to them: “My mother and my brothers are these who hear the word of God and do it.”+

22 One day he and his disciples got into a boat, and he said to them: “Let us cross to the other side of the lake.” So they set sail.+ 23 But as they were sailing along, he fell asleep. And a violent windstorm descended on the lake, and their boat began to fill up with water and to be in danger.+ 24 So they went and woke him up, saying: “Instructor, Instructor, we are about to perish!” With that he got up and rebuked the wind and the raging of the water, and they subsided, and a calm set in.+ 25 Then he said to them: “Where is your faith?” But they were filled with fear and were astounded, saying to one another: “Who really is this? For he orders even the winds and the water, and they obey him.”+

26 And they put in to shore in the region of the Gerʹa·senes,+ which is on the side opposite Galʹi·lee. 27 As Jesus got out onto land, a demon-possessed man from the city met him. For a considerable time he had not worn clothing, and he was staying, not in a house, but among the tombs.*+ 28 At the sight of Jesus, he cried out and fell down before him, and with a loud voice, he said: “What have I to do with you, Jesus, Son of the Most High God? I beg you, do not torment me.”+ 29 (For Jesus had been ordering the unclean spirit to come out of the man. It had seized him on many occasions,*+ and he was repeatedly bound with chains and fetters and kept under guard, but he would break the bonds and be driven by the demon into the isolated places.) 30 Jesus asked him: “What is your name?” He said: “Legion,” for many demons had entered into him. 31 And they kept pleading with him not to order them to go away into the abyss.+ 32 Now a large herd of swine+ was feeding there on the mountain, so they pleaded with him to permit them to enter into the swine, and he gave them permission.+ 33 With that the demons came out of the man and went into the swine, and the herd rushed over the precipice* into the lake and drowned. 34 But when the herders saw what had happened, they fled and reported it in the city and in the countryside.

35 Then people went out to see what had happened. They came to Jesus and found the man from whom the demons had come out, clothed and in his right mind, sitting at the feet of Jesus,+ and they grew fearful. 36 Those who had seen it reported to them how the demon-possessed man had been made well.* 37 Then a great number from the surrounding region of the Gerʹa·senes asked Jesus to go away from them, because they were gripped by great fear. Then he went aboard the boat to depart. 38 However, the man from whom the demons had gone out kept begging to continue with him, but he sent the man away, saying:+ 39 “Go back home, and keep on relating what God did for you.” So he went away, proclaiming throughout the whole city what Jesus had done for him.

40 When Jesus returned, the crowd received him kindly, for they were all expecting him.+ 41 But look! a man named Jaʹi·rus came; this man was a presiding officer of the synagogue. And he fell at the feet of Jesus and began to plead with him to come to his house,+ 42 because his only daughter, who was about 12 years old, was dying.

As Jesus was going, the crowds pressed in on him. 43 Now there was a woman who had a flow of blood+ for 12 years, and she had not been able to get a cure from anyone.+ 44 She approached from behind and touched the fringe* of his outer garment,+ and immediately her flow of blood stopped. 45 So Jesus said: “Who touched me?” When they were all denying it, Peter said: “Instructor, the crowds are hemming you in and pressing against you.”+ 46 But Jesus said: “Someone touched me, for I know* that power+ went out of me.” 47 Seeing that she had not escaped notice, the woman came trembling and fell down before him and declared before all the people why she touched him and how she was healed immediately. 48 But he said to her: “Daughter, your faith has made you well.* Go in peace.”+

49 While he was yet speaking, a representative of the presiding officer of the synagogue came, saying: “Your daughter has died; do not bother the Teacher any longer.”+ 50 On hearing this, Jesus answered him: “Have no fear, only have faith, and she will be saved.”+ 51 When he reached the house, he did not let anyone go in with him except Peter, John, James, and the girl’s father and mother. 52 But people were all weeping and beating themselves in grief for her. So he said: “Stop weeping,+ for she did not die but is sleeping.”+ 53 At this they began to laugh at him scornfully, because they knew she had died. 54 But he took her by the hand and called to her: “Child, get up!”*+ 55 And her spirit+ returned, and she rose immediately,+ and he ordered that something be given her to eat. 56 Well, her parents were beside themselves, but he instructed them to tell no one what had happened.+

9 Then he called the Twelve together and gave them power and authority over all the demons+ and to cure diseases.+ 2 And he sent them out to preach the Kingdom of God and to heal, 3 and he said to them: “Carry nothing for the trip, neither staff nor food pouch nor bread nor money; neither have two garments.*+ 4 But wherever you enter into a home, stay there and leave from there.+ 5 And wherever people do not receive you, on going out of that city, shake the dust off your feet for a witness against them.”+ 6 Then starting out, they went through the territory from village to village, declaring the good news and performing cures everywhere.+

7 Now Herod the district ruler heard about everything that was happening, and he was greatly perplexed because some were saying that John had been raised up from the dead,+ 8 but others were saying that E·liʹjah had appeared, and still others that one of the ancient prophets had risen.+ 9 Herod said: “John I beheaded.+ Who, then, is this about whom I am hearing such things?” So he was trying to see him.+

10 When the apostles returned, they reported to Jesus all they had done.+ With that he took them along and withdrew privately to a city called Beth·saʹi·da.+ 11 But the crowds, getting to know it, followed him. And he received them kindly and began to speak to them about the Kingdom of God, and he healed those needing a cure.+ 12 Then the day was coming to a close. The Twelve now came up and said to him: “Send the crowd away, so that they may go into the surrounding villages and countryside to find lodging and provisions, because out here we are in an isolated place.”+ 13 But he said to them: “You give them something to eat.”+ They said: “We have nothing more than five loaves and two fish, unless perhaps we ourselves go and buy food for all these people.” 14 There were, in fact, about 5,000 men. But he said to his disciples: “Have them sit down in groups of about 50 each.” 15 And they did so and had them all sit down. 16 Taking now the five loaves and the two fish, he looked up to heaven and blessed them. Then he broke them up and began giving them to the disciples to set before the crowd. 17 So they all ate and were satisfied, and they took up the leftovers, 12 baskets of fragments.+

18 Later, while he was praying alone, the disciples came to him,* and he questioned them, saying: “Who are the crowds saying that I am?”+ 19 In reply they said: “John the Baptist, but others say E·liʹjah, and still others say that one of the ancient prophets has risen.”+ 20 Then he said to them: “You, though, who do you say I am?” Peter answered: “The Christ of God.”+ 21 Then in a stern talk to them, he instructed them not to tell this to anybody,+ 22 but he said: “The Son of man must undergo many sufferings and be rejected by the elders and the chief priests and the scribes and be killed,+ and on the third day be raised up.”+

23 Then he went on to say to all: “If anyone wants to come after me, let him disown himself+ and pick up his torture stake day after day and keep following me.+ 24 For whoever wants to save his life will lose it, but whoever loses his life for my sake is the one who will save it.+ 25 Really, what good will it do a man if he gains the whole world but loses his own self or suffers ruin?+ 26 For whoever becomes ashamed of me and of my words, the Son of man will be ashamed of that person when he comes in his glory and that of the Father and of the holy angels.+ 27 But I tell you truly, there are some of those standing here who will not taste death at all until first they see the Kingdom of God.”+

28 In fact, about eight days after saying these words, he took Peter, John, and James along and climbed up the mountain to pray.+ 29 And as he was praying, the appearance of his face changed and his clothing became glitteringly white.* 30 And look! two men were conversing with him; they were Moses and E·liʹjah. 31 These appeared with glory and began talking about his departure, which he was about to fulfill at Jerusalem.+ 32 Now Peter and those with him were weighed down with sleep, but when they became fully awake, they saw his glory+ and the two men standing with him. 33 And as these were departing from him, Peter said to Jesus: “Instructor, it is fine for us to be here. So let us erect three tents, one for you, one for Moses, and one for E·liʹjah.” He did not realize what he was saying. 34 But as he was saying these things, a cloud formed and began to overshadow them.+ As they entered into the cloud, they became afraid. 35 Then a voice+ came out of the cloud, saying: “This is my Son, the one who has been chosen.+ Listen to him.”+ 36 As the voice spoke, Jesus was found alone. But they kept quiet and did not report to anyone in those days any of the things they saw.+

37 The following day when they came down from the mountain, a large crowd met him.+ 38 And look! a man called out from the crowd, saying: “Teacher, I beg you to take a look at my son, because he is my only one.+ 39 And look! a spirit seizes him, and suddenly he cries out, and it throws him into convulsions with foaming at the mouth, and only with difficulty does it leave him after bruising him.+ 40 I begged your disciples to expel it, but they could not.” 41 In response Jesus said: “O faithless and twisted* generation,+ how long must I continue with you and put up with you? Bring your son over here.”+ 42 But even as he was approaching, the demon hurled him to the ground and violently threw him into a convulsion. However, Jesus rebuked the unclean spirit and healed the boy and gave him back to his father. 43 And they were all astounded at the majestic power of God.+

While they were all astonished at all the things he was doing, he said to his disciples: 44 “Listen carefully and remember these words, for the Son of man is going to be betrayed* into men’s hands.”+ 45 But they did not understand what he was saying. In fact, it was concealed from them so that they might not grasp it, and they were afraid to question him about this saying.

46 Then a dispute arose among them about which one of them was the greatest.+ 47 Jesus, knowing the reasoning of their hearts, took a young child, stood him beside him, 48 and said to them: “Whoever receives this young child on the basis of my name receives me also; and whoever receives me also receives the One who sent me.+ For the one who conducts himself as a lesser one among all of you is the one who is great.”+

49 In response John said: “Instructor, we saw someone expelling demons by using your name, and we tried to prevent him, because he is not following with us.”*+ 50 But Jesus said to him: “Do not try to prevent him, for whoever is not against you is for you.”

51 As the days were drawing near* for him to be taken up,+ he resolutely set his face to go to Jerusalem.+ 52 So he sent messengers ahead of him. And they went and entered a village of Sa·marʹi·tans to make preparations for him. 53 But they did not receive him,+ because he was determined to go to Jerusalem. 54 When the disciples James and John+ saw this, they said: “Lord,* do you want us to call fire down from heaven and annihilate them?”+ 55 But he turned and rebuked them. 56 So they went to a different village.

57 Now as they were going along the road, someone said to him: “I will follow you wherever you go.”+ 58 But Jesus said to him: “Foxes have dens and birds of heaven have nests, but the Son of man has nowhere to lay down his head.”+ 59 Then he said to another: “Be my follower.” The man said: “Lord, permit me first to go and bury my father.”+ 60 But he said to him: “Let the dead+ bury their dead, but you go and declare abroad the Kingdom of God.”+ 61 And still another said: “I will follow you, Lord, but first permit me to say good-bye to those in my household.”* 62 Jesus said to him: “No man who has put his hand to a plow and looks at the things behind+ is well-suited for the Kingdom of God.”+

10 After these things the Lord designated 70 others and sent them out by twos+ ahead of him into every city and place where he himself was to go.+ 2 Then he said to them: “Yes, the harvest is great, but the workers are few. Therefore, beg the Master of the harvest to send out workers into his harvest.+ 3 Go! Look! I am sending you out as lambs in among wolves.+ 4 Do not carry a money bag or a food pouch or sandals,+ and do not greet anyone along the road.+ 5 Wherever you enter into a house, say first: ‘May this house have peace.’+ 6 And if a friend of peace is there, your peace will rest upon him. But if there is not, it will return to you. 7 So stay in that house,+ eating and drinking the things they provide,+ for the worker is worthy of his wages.+ Do not keep transferring from house to house.

8 “Also, wherever you enter into a city and they receive you, eat what is set before you 9 and cure the sick ones in it and tell them: ‘The Kingdom of God has come near to you.’+ 10 But wherever you enter into a city and they do not receive you, go out into its main streets and say: 11 ‘We wipe off against you even the dust that sticks to our feet from your city.+ Nevertheless, know this, that the Kingdom of God has come near.’ 12 I tell you that it will be more endurable for Sodʹom in that day than for that city.+

13 “Woe to you, Cho·raʹzin! Woe to you, Beth·saʹi·da! because if the powerful works that have taken place in you+ had taken place in Tyre and Siʹdon, they would long ago have repented, sitting in sackcloth and ashes.+ 14 Consequently, it will be more endurable for Tyre and Siʹdon in the judgment than for you. 15 And you, Ca·perʹna·um,+ will you perhaps be exalted to heaven? Down to the Grave you will come!

16 “Whoever listens to you listens to me.+ And whoever disregards you disregards me also. Moreover, whoever disregards me disregards also Him who sent me.”+

17 Then the 70 returned with joy, saying: “Lord,* even the demons are made subject to us by the use of your name.”+ 18 At that he said to them: “I see Satan already fallen+ like lightning from heaven. 19 Look! I have given you the authority to trample underfoot serpents and scorpions,+ and over all the power of the enemy,+ and nothing at all will harm you. 20 Nevertheless, do not rejoice because the spirits are made subject to you, but rejoice because your names have been written in the heavens.”+ 21 In that very hour he became overjoyed in the holy spirit and said: “I publicly praise you, Father, Lord of heaven and earth, because you have carefully hidden these things from wise and intellectual ones+ and have revealed them to young children. Yes, O Father, because this is the way you approved.+ 22 All things have been handed over to me by my Father, and no one knows who the Son is except the Father, and no one knows who the Father is except the Son+ and anyone to whom the Son is willing to reveal him.”+

23 With that he turned to the disciples and told them privately: “Happy are the eyes that see the things you are seeing.+ 24 For I say to you, many prophets and kings desired to see the things you are observing but did not see them,+ and to hear the things you are hearing but did not hear them.”

25 Now look! a man versed in the Law stood up to test him and said: “Teacher, what do I need to do to inherit everlasting life?”+ 26 He said to him: “What is written in the Law? How do you read?” 27 In answer he said: “‘You must love Jehovah your God with your whole heart and with your whole soul and with your whole strength and with your whole mind’+ and ‘your neighbor as yourself.’”+ 28 He said to him: “You answered correctly; keep doing this and you will get life.”+

29 But wanting to prove himself righteous,+ the man said to Jesus: “Who really is my neighbor?” 30 In reply Jesus said: “A man was going down from Jerusalem to Jerʹi·cho and fell victim to robbers, who stripped him, beat him, and went off, leaving him half-dead. 31 Now by coincidence a priest was going down on that road, but when he saw him, he passed by on the opposite side. 32 Likewise, a Levite, when he came to the place and saw him, passed by on the opposite side. 33 But a certain Sa·marʹi·tan+ traveling the road came upon him, and at seeing him, he was moved with pity. 34 So he approached him and bandaged his wounds, pouring oil and wine on them. Then he mounted him on his own animal and brought him to an inn and took care of him. 35 The next day he took out two de·narʹi·i, gave them to the innkeeper, and said: ‘Take care of him, and whatever you spend besides this, I will repay you when I return.’ 36 Who of these three seems to you to have made himself neighbor+ to the man who fell victim to the robbers?” 37 He said: “The one who acted mercifully toward him.”+ Jesus then said to him: “Go and do the same yourself.”+

38 Now as they went on their way, he entered into a certain village. Here a woman named Martha+ received him as a guest in her house. 39 She also had a sister called Mary, who sat down at the feet of the Lord and kept listening to what he was saying.* 40 Martha, on the other hand, was distracted with attending to many duties. So she came to him and said: “Lord, does it not matter to you that my sister has left me alone to attend to things? Tell her to come and help me.” 41 In answer the Lord said to her: “Martha, Martha, you are anxious and disturbed about many things. 42 A few things, though, are needed, or just one.+ For her part, Mary chose the good portion,+ and it will not be taken away from her.”

11 Now he was in a certain place praying, and when he stopped, one of his disciples said to him: “Lord, teach us how to pray, just as John also taught his disciples.”

2 So he said to them: “Whenever you pray, say: ‘Father, let your name be sanctified.+ Let your Kingdom come.+ 3 Give us each day our bread according to our daily needs.+ 4 And forgive us our sins,+ for we ourselves also forgive everyone who is in debt to us;+ and do not bring us into temptation.’”+

5 Then he said to them: “Suppose one of you has a friend and you go to him at midnight and say to him, ‘Friend, lend me three loaves, 6 because one of my friends has just come to me on a journey and I have nothing to offer him.’ 7 But that one replies from inside: ‘Stop bothering me. The door is already locked, and my young children are with me in bed. I cannot get up and give you anything.’ 8 I tell you, even if he will not get up and give him anything because of being his friend, certainly because of his bold persistence+ he will get up and give him whatever he needs. 9 So I say to you, keep on asking,+ and it will be given you; keep on seeking, and you will find; keep on knocking, and it will be opened to you.+ 10 For everyone asking receives,+ and everyone seeking finds, and to everyone knocking, it will be opened. 11 Indeed, which father among you, if his son asks for a fish, will hand him a serpent instead of a fish?+ 12 Or if he also asks for an egg, will hand him a scorpion? 13 Therefore, if you, although being wicked, know how to give good gifts to your children, how much more so will the Father in heaven give holy spirit to those asking him!”+

14 Later he expelled a speechless demon.+ After the demon came out, the speechless man spoke, and the crowds were amazed.+ 15 But some of them said: “He expels the demons by means of Be·elʹze·bub, the ruler of the demons.”+ 16 And others, to test him, began demanding a sign+ out of heaven from him. 17 Knowing their thinking,+ he said to them: “Every kingdom divided against itself comes to ruin, and a house divided against itself falls. 18 In the same way, if Satan is also divided against himself, how will his kingdom stand? For you say I expel the demons by means of Be·elʹze·bub. 19 If I expel the demons by means of Be·elʹze·bub, by whom do your sons expel them? This is why they will be your judges. 20 But if it is by means of God’s finger+ that I expel the demons, the Kingdom of God has really overtaken you.*+ 21 When a strong, well-armed man guards his palace, his belongings remain secure. 22 But when someone stronger than he is comes against him and conquers him, that man takes away all his weapons in which he was trusting, and he divides up the things he took from him. 23 Whoever is not on my side is against me, and whoever does not gather with me scatters.+

24 “When an unclean spirit comes out of a man, it passes through waterless places in search of a resting-place, and after finding none, it says, ‘I will return to my house from which I moved.’+ 25 And on arriving, it finds the house swept clean and adorned. 26 Then it goes and takes along seven other spirits more wicked than itself, and after getting inside, they dwell there. So the final circumstances of that man become worse than the first.”+

27 Now as he was saying these things, a woman from the crowd called out to him: “Happy is the womb that carried you and the breasts that nursed you!”+ 28 But he said: “No, rather, happy are those hearing the word of God and keeping it!”+

29 When the crowds were massing together, he began to say: “This generation is a wicked generation; it looks for a sign,* but no sign will be given to it except the sign of Joʹnah.+ 30 For just as Joʹnah+ became a sign to the Ninʹe·vites, so will the Son of man be to this generation. 31 The queen of the south+ will be raised up in the judgment with the men of this generation and will condemn them, for she came from the ends of the earth to hear the wisdom of Solʹo·mon. But look! something more than Solʹo·mon is here.+ 32 The men of Ninʹe·veh will rise in the judgment with this generation and will condemn it, because they repented at what Joʹnah preached.+ But look! something more than Joʹnah is here. 33 After lighting a lamp, a person puts it, not in a hidden place nor under a basket, but on the lampstand,+ so that those who come in may see the light. 34 The lamp of the body is your eye. When your eye is focused, your whole body is also bright;*+ but when it is envious, your body is also dark.+ 35 Be alert, therefore, that the light that is in you is not darkness. 36 Therefore, if your whole body is bright with no part of it dark, it will all be as bright as when a lamp gives you light by its rays.”

37 When he had said this, a Pharisee asked him to dine with him. So he went in and reclined at the table. 38 However, the Pharisee was surprised at seeing that he did not first wash before the dinner.+ 39 But the Lord said to him: “Now you Pharisees, you cleanse the outside of the cup and dish, but inside you are full of greediness* and wickedness.+ 40 Unreasonable ones! The one who made the outside made also the inside, did he not? 41 But give as gifts of mercy the things that are from within, and look! everything about you will be clean.*+ 42 But woe to you Pharisees, because you give the tenth of the mint and of the rue and of every other* garden herb,*+ but you disregard the justice* and the love of God! These things you were under obligation to do, but not to disregard those other things.+ 43 Woe to you Pharisees, because you love the front seats in the synagogues and the greetings in the marketplaces!+ 44 Woe to you, because you are as those graves* that are not clearly visible,+ that men walk on and do not know it!”

45 In reply one of those versed in the Law said to him: “Teacher, in saying these things, you insult us also.” 46 Then he said: “Woe also to you who are versed in the Law, because you load men down with loads hard to carry, but you yourselves do not touch the loads with one of your fingers!+

47 “Woe to you, because you build the tombs* of the prophets, but your forefathers killed them!+ 48 Certainly you are witnesses of the deeds of your forefathers, and yet you approve of them, for they killed the prophets+ but you are building their tombs. 49 That is why the wisdom of God also said: ‘I will send prophets and apostles to them, and they will kill and persecute some of them,+ 50 so that the blood of all the prophets spilled from the founding of the world may be charged against* this generation,+ 51 from the blood of Abel+ down to the blood of Zech·a·riʹah, who was killed between the altar and the house.’+ Yes, I tell you, it will be charged against* this generation.

52 “Woe to you who are versed in the Law, because you took away the key of knowledge. You yourselves did not go in, and you hinder those going in!”+

53 So when he went out from there, the scribes and the Pharisees began to put extreme pressure on him and to ply him with many more questions, 54 lying in wait for him to catch him in something he might say.+

12 In the meantime, when a crowd of so many thousands had gathered together that they were stepping on one another, he started by saying first to his disciples: “Watch out for the leaven of the Pharisees, which is hypocrisy.+ 2 But there is nothing carefully concealed that will not be revealed, and nothing secret that will not become known.+ 3 Therefore, whatever you say in the darkness will be heard in the light, and what you whisper* in private rooms will be preached from the housetops. 4 Moreover, I say to you, my friends,+ do not fear those who kill the body and after this are not able to do anything more.+ 5 But I will show you whom to fear: Fear the One who after killing has authority to throw into Ge·henʹna.+ Yes, I tell you, fear this One.+ 6 Five sparrows sell for two coins of small value, do they not? Yet not one of them is forgotten by God.*+ 7 But even the hairs of your head are all numbered.+ Have no fear; you are worth more than many sparrows.+

8 “I say to you, everyone who acknowledges me before men,+ the Son of man will also acknowledge him before the angels of God.+ 9 But whoever disowns me before men will be disowned before the angels of God.+ 10 And everyone who says a word against the Son of man, it will be forgiven him, but whoever blasphemes against the holy spirit will not be forgiven.+ 11 When they bring you in before public assemblies, government officials, and authorities, do not become anxious about how or what you will speak in defense or what you will say,+ 12 for the holy spirit will teach you in that very hour the things you should say.”+

13 Then someone in the crowd said to him: “Teacher, tell my brother to divide the inheritance with me.” 14 He said to him: “Man, who appointed me judge or arbitrator between you two?” 15 Then he said to them: “Keep your eyes open and guard against every sort of greed,+ because even when a person has an abundance, his life does not result from the things he possesses.”+ 16 With that he told them an illustration, saying: “The land of a rich man produced well. 17 So he began reasoning within himself, ‘What should I do now that I have nowhere to gather my crops?’ 18 Then he said, ‘I will do this:+ I will tear down my storehouses and build bigger ones, and there I will gather all my grain and all my goods, 19 and I will say to myself: “You have many good things stored up for many years; take it easy, eat, drink, enjoy yourself.”’ 20 But God said to him, ‘Unreasonable one, this night they are demanding your life from you. Who, then, is to have the things you stored up?’+ 21 So it goes with the man who stores up treasure for himself but is not rich toward God.”+

22 Then he said to his disciples: “That is why I say to you, stop being anxious about your lives as to what you will eat or about your bodies as to what you will wear.+ 23 For the life is worth more than food and the body more than clothing. 24 Consider the ravens: They neither sow seed nor reap; they have neither barn nor storehouse; yet God feeds them.+ Are you not worth much more than birds?+ 25 Who of you by being anxious can add a cubit to his life span? 26 If, therefore, you cannot do such a small thing, why be anxious about the remaining things?+ 27 Consider how the lilies grow: They neither toil nor spin; but I tell you that not even Solʹo·mon in all his glory was arrayed as one of these.+ 28 Now if this is how God clothes the vegetation in the field that today exists and tomorrow is cast into an oven, how much more will he clothe you, you with little faith! 29 So stop seeking what you will eat and what you will drink, and stop being in anxious suspense;+ 30 for all these are the things the nations of the world are eagerly pursuing, but your Father knows you need these things.+ 31 Instead, keep seeking his Kingdom, and these things will be added to you.+

32 “Have no fear, little flock,+ for your Father has approved of giving you the Kingdom.+ 33 Sell your belongings and give gifts of mercy.+ Make money pouches that do not wear out, a never-failing treasure in the heavens,+ where no thief gets near and no moth consumes. 34 For where your treasure is, there your hearts will be also.

35 “Be dressed and ready+ and have your lamps burning,+ 36 and you should be like men waiting for their master to return*+ from the marriage,*+ so when he comes and knocks, they may at once open to him. 37 Happy are those slaves whom the master on coming finds watching! Truly I say to you, he will dress himself for service and have them recline at the table and will come alongside and minister to them. 38 And if he comes in the second watch, even if in the third, and finds them ready, happy are they! 39 But know this, if the householder had known at what hour the thief would come, he would not have let his house be broken into.+ 40 You also, keep ready, because at an hour that you do not think likely, the Son of man is coming.”+

41 Then Peter said: “Lord, are you telling this illustration just to us or also to everyone?” 42 And the Lord said: “Who really is the faithful steward, the discreet one, whom his master will appoint over his body of attendants to keep giving them their measure of food supplies at the proper time?+ 43 Happy is that slave if his master on coming finds him doing so! 44 I tell you truthfully, he will appoint him over all his belongings. 45 But if ever that slave should say in his heart, ‘My master delays coming,’+ and starts to beat the male and female servants and to eat and drink and get drunk,+ 46 the master of that slave will come on a day that he is not expecting him and at an hour that he does not know, and he will punish him with the greatest severity and assign him a part with the unfaithful ones. 47 Then that slave who understood the will of his master but did not get ready or do what he asked* will be beaten with many strokes.+ 48 But the one who did not understand and yet did things deserving of strokes will be beaten with few. Indeed, everyone to whom much was given, much will be demanded of him, and the one who was put in charge of much will have more than usual demanded of him.+

49 “I came to start a fire on the earth, and what more is there for me to wish if it has already been lit? 50 Indeed, I have a baptism+ with which to be baptized, and how I am distressed until it is finished!+ 51 Do you think I came to give peace on the earth? No, I tell you, but rather division.+ 52 For from now on there will be five in one house divided, three against two and two against three. 53 They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law.”+

54 Then he also said to the crowds: “When you see a cloud rising in the west, at once you say, ‘A storm* is coming,’ and it happens. 55 And when you see that a south wind is blowing, you say, ‘There will be a heat wave,’ and it occurs. 56 Hypocrites, you know how to examine the appearance of earth and sky, but why do you not know how to examine this particular time?+ 57 Why do you not judge also for yourselves what is righteous? 58 For example, when you are going with your legal opponent to a ruler, while on the way, get to work to settle the dispute with him so that he may not summon you before the judge, and the judge deliver you to the court officer, and the court officer throw you into prison.+ 59 I tell you, you will certainly not get out of there until you pay over your last small coin.”

13 At that time some who were present reported to him about the Gal·i·leʹans whose blood Pilate had mixed with their sacrifices. 2 In reply he said to them: “Do you think that those Gal·i·leʹans were worse sinners than all other Gal·i·leʹans because they have suffered these things? 3 No, I tell you; but unless you repent, you will all likewise be destroyed.+ 4 Or those 18 on whom the tower in Si·loʹam fell, killing them—do you think that they had greater guilt than all other men who live in Jerusalem? 5 No, I tell you; but unless you repent, you will all be destroyed, as they were.”

6 Then he went on to tell this illustration: “A man had a fig tree planted in his vineyard, and he came looking for fruit on it but found none.+ 7 Then he said to the vinedresser, ‘Here it is three years that I have come looking for fruit on this fig tree, but have found none. Cut it down! Why should it keep the ground useless?’+ 8 In reply he said to him, ‘Master, leave it alone for one more year until I dig around it and put on manure. 9 If it produces fruit in the future, well and good; but if not, then cut it down.’”+

10 Now he was teaching in one of the synagogues on the Sabbath. 11 And look! a woman was there who had had a spirit of weakness for 18 years; and she was bent double and was unable to straighten up at all. 12 When he saw her, Jesus addressed her and said: “Woman, you are released from your weakness.”+ 13 And he laid his hands on her, and instantly she straightened up and began to glorify God. 14 But in response the presiding officer of the synagogue, indignant because Jesus did the cure on the Sabbath, said to the crowd: “There are six days on which work ought to be done;+ so come and be cured on those days, and not on the Sabbath day.”+ 15 However, the Lord answered him: “Hypocrites,+ does not each one of you on the Sabbath untie his bull or his donkey from the stall and lead it away to give it something to drink?+ 16 Should not this woman, who is a daughter of Abraham and whom Satan held bound for 18 years, be released from this bondage on the Sabbath day?” 17 Well, when he said these things, all his opposers began to feel shame, but the entire crowd began to rejoice at all the glorious things he did.+

18 So he went on to say: “What is the Kingdom of God like, and with what can I compare it? 19 It is like a mustard grain that a man took and planted in his garden, and it grew and became a tree, and the birds of heaven nested in its branches.”+

20 And again he said: “With what can I compare the Kingdom of God? 21 It is like leaven that a woman took and mixed with three large measures of flour until the whole mass was fermented.”+

22 And he traveled from city to city and from village to village, teaching and continuing on his journey to Jerusalem.+ 23 Now a man said to him: “Lord, are those being saved few?” He said to them: 24 “Exert yourselves vigorously to get in through the narrow door,+ because many, I tell you, will seek to get in but will not be able. 25 When the householder gets up and locks the door, you will stand outside knocking at the door, saying, ‘Lord, open to us.’+ But in answer he will say to you: ‘I do not know where you are from.’+ 26 Then you will start saying, ‘We ate and drank in your presence, and you taught in our main streets.’+ 27 But he will say to you, ‘I do not know where you are from. Get away from me, all you workers of unrighteousness!’ 28 There is where your weeping and the gnashing of your teeth will be, when you see Abraham, Isaac, Jacob, and all the prophets in the Kingdom of God, but you yourselves thrown outside.+ 29 Furthermore, people will come from east and west and from north and south, and will recline at the table in the Kingdom of God. 30 And look! there are those last who will be first, and there are those first who will be last.”+

31 In that very hour some of the Pharisees came up and told him: “Get out and go away from here, because Herod wants to kill you.” 32 And he said to them: “Go and tell that fox, ‘Look! I am casting out demons and healing people today and tomorrow, and on the third day I will be finished.’ 33 Nevertheless, I must go on today, tomorrow, and the following day, because it cannot be that a prophet should be put to death outside of Jerusalem.+ 34 Jerusalem, Jerusalem, the killer of the prophets and stoner of those sent to her+—how often I wanted to gather your children together the way a hen gathers her brood of chicks under her wings! But you did not want it.+ 35 Look! Your house is abandoned to you.+ I tell you, you will by no means see me until you say: ‘Blessed is the one who comes in Jehovah’s name!’”+

14 On another occasion he went to eat a meal in the house of one of the leaders of the Pharisees+ on the Sabbath, and they were closely watching him. 2 And look! a man who had dropsy was in front of him. 3 So in response Jesus asked those versed in the Law and the Pharisees: “Is it lawful to cure on the Sabbath or not?”+ 4 But they kept silent. With that he took hold of the man, healed him, and sent him away. 5 Then he said to them: “Who of you, if his son or bull falls into a well,+ will not immediately pull him out on the Sabbath day?”+ 6 And they were not able to reply to this.

7 He then told the invited men an illustration when he noticed how they were choosing the most prominent places for themselves.+ He said to them: 8 “When you are invited by someone to a marriage feast, do not recline in the most prominent place.+ Perhaps someone more distinguished than you may also have been invited. 9 Then the one who invited you both will come and say to you, ‘Let this man have your place.’ Then you will proceed with shame to take the lowest place. 10 But when you are invited, go and recline in the lowest place, so that when the man who invited you comes, he will say to you, ‘Friend, go on up higher.’ Then you will have honor in front of all your fellow guests.*+ 11 For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted.”+

12 Next he said also to the man who had invited him: “When you spread a dinner or an evening meal, do not call your friends or your brothers or your relatives or your rich neighbors. Otherwise, they might also invite you in return, and it would become a repayment to you.+ 13 But when you spread a feast, invite the poor, the crippled, the lame, the blind;+ 14 and you will be happy, because they have nothing with which to repay you.+ For you will be repaid in the resurrection+ of the righteous ones.”

15 On hearing these things, one of the fellow guests said to him: “Happy is the one who dines in the Kingdom of God.”

16 Jesus said to him: “A man was spreading a grand evening meal,+ and he invited many. 17 He sent his slave out at the hour of the evening meal to say to the invited ones, ‘Come, because everything is now ready.’ 18 But they all alike began to make excuses.+ The first said to him, ‘I bought a field and need to go out and see it; I ask you, have me excused.’* 19 And another said, ‘I bought five yoke* of cattle and am going to examine them; I ask you, have me excused.’+ 20 Still another said, ‘I just got married, and for this reason I cannot come.’ 21 So the slave came and reported these things to his master. Then the master of the house became angry and said to his slave, ‘Go out quickly to the main streets and the alleys of the city, and bring in here the poor and crippled and blind and lame.’ 22 In time the slave said, ‘Master, what you ordered has been done, and still there is room.’ 23 So the master said to the slave, ‘Go out to the roads and the lanes and compel them to come in, so that my house may be filled.+ 24 For I say to you, none of those men who were invited will taste my evening meal.’”+

25 Now large crowds were traveling with him, and he turned and said to them: 26 “If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, yes, and even his own life,+ he cannot be my disciple.+ 27 Whoever does not carry his torture stake and come after me cannot be my disciple.+ 28 For example, who of you wanting to build a tower does not first sit down and calculate the expense to see if he has enough to complete it? 29 Otherwise, he might lay its foundation but not be able to finish it, and all the onlookers would start to ridicule him, 30 saying: ‘This man started to build but was not able to finish.’ 31 Or what king marching out against another king in war does not first sit down and take counsel whether he is able with 10,000 troops to stand up to the one who comes against him with 20,000?+ 32 If, in fact, he cannot do so, then while that one is yet far away, he sends out a body of ambassadors and sues for peace. 33 In the same way, you may be sure that not one of you who does not say good-bye to* all his belongings can be my disciple.+

34 “Salt, to be sure, is fine. But if the salt loses its strength, with what will it be seasoned?+ 35 It is not suitable for soil or for manure. People throw it away. Let the one who has ears to listen, listen.”+

15 Now all the tax collectors and the sinners kept gathering around him to hear him.+ 2 And both the Pharisees and the scribes kept muttering: “This man welcomes sinners and eats with them.”+ 3 Then he told them this illustration, saying: 4 “What man among you with 100 sheep, on losing one of them, will not leave the 99 behind in the wilderness and go after the lost one until he finds it?+ 5 And when he has found it, he puts it on his shoulders and rejoices. 6 And when he gets home, he calls his friends and his neighbors together, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’+ 7 I tell you that in the same way, there will be more joy in heaven over one sinner who repents+ than over 99 righteous ones who have no need of repentance.+

8 “Or what woman who has ten drachma coins, if she loses one of the drachmas, does not light a lamp and sweep her house and search carefully until she finds it? 9 And when she has found it, she calls her friends* and neighbors together, saying, ‘Rejoice with me, for I have found the drachma coin that I had lost.’ 10 In the same way, I tell you, joy arises among the angels of God over one sinner who repents.”+

11 Then he said: “A man had two sons. 12 And the younger one said to his father, ‘Father, give me the share of the property that should come to me.’ So he divided his belongings between them. 13 A few days later, the younger son gathered all his things together and traveled to a distant country and there squandered his property by living a debauched life. 14 When he had spent everything, a severe famine occurred throughout that country, and he fell into need. 15 He even went and attached himself to one of the citizens of that country, who sent him into his fields to herd swine.+ 16 And he longed to be filled with the carob pods that the swine were eating, but no one would give him anything.

17 “When he came to his senses, he said, ‘How many of my father’s hired men have more than enough bread, while I am dying here from hunger! 18 I will get up and travel to my father and say to him: “Father, I have sinned against heaven and against you. 19 I am no longer worthy of being called your son. Make me as one of your hired men.”’ 20 So he got up and went to his father. While he was still a long way off, his father caught sight of him and was moved with pity, and he ran and embraced him* and tenderly kissed him. 21 Then the son said to him, ‘Father, I have sinned against heaven and against you.+ I am no longer worthy of being called your son.’ 22 But the father said to his slaves, ‘Quick! bring out a robe, the best one, and clothe him with it, and put a ring on his hand and sandals on his feet. 23 Also bring the fattened calf, slaughter* it, and let us eat and celebrate, 24 for this son of mine was dead but has come to life again;+ he was lost and has been found.’ And they started to enjoy themselves.+

25 “Now his older son was in the field, and as he returned and got near the house, he heard music and dancing. 26 So he called one of the servants to him and asked what was happening. 27 He said to him, ‘Your brother has come, and your father slaughtered the fattened calf because he got him back in good health.’* 28 But he became angry and refused to go in. Then his father came out and began to plead with him. 29 In reply he said to his father, ‘Look! These many years I have slaved for you and never once did I disobey your orders, and yet you never once gave me a young goat to enjoy with my friends. 30 But as soon as this son of yours arrived who squandered your belongings with prostitutes, you slaughtered the fattened calf for him.’ 31 Then he said to him, ‘My son, you have always been with me, and all the things that are mine are yours. 32 But we just had to celebrate and rejoice, for your brother was dead but has come to life; he was lost and has been found.’”

16 Then he also said to the disciples: “A rich man had a steward+ who was accused of handling his goods wastefully. 2 So he called him and said, ‘What is this I hear about you? Hand in the account of your stewardship, for you can no longer manage the house.’ 3 Then the steward said to himself, ‘What am I to do, seeing that my master is taking the stewardship away from me? I am not strong enough to dig, and I am ashamed to beg. 4 Ah! I know what I will do, so that when I am removed from the stewardship, people will welcome me into their homes.’ 5 And calling to him each one of his master’s debtors, he said to the first, ‘How much do you owe my master?’ 6 He replied, ‘A hundred measures of olive oil.’ He said to him, ‘Take back your written agreement and sit down and quickly write 50.’ 7 Next, he said to another one, ‘Now you, how much do you owe?’ He said, ‘A hundred large measures of wheat.’ He said to him, ‘Take back your written agreement and write 80.’ 8 And his master commended the steward, though unrighteous, because he acted with practical wisdom; for the sons of this system of things are wiser in a practical way toward their own generation than the sons of the light+ are.

9 “Also, I say to you: Make friends for yourselves by means of the unrighteous riches,+ so that when such fail, they may receive you into the everlasting dwelling places.+ 10 The person faithful in what is least is faithful also in much, and the person unrighteous in what is least is unrighteous also in much. 11 Therefore, if you have not proved yourselves faithful in connection with the unrighteous riches, who will entrust you with what is true? 12 And if you have not proved yourselves faithful in connection with what belongs to another, who will give you something for yourselves?*+ 13 No servant can be a slave to two masters, for either he will hate the one and love the other, or he will stick to the one and despise the other. You cannot be slaves to God and to Riches.”+

14 Now the Pharisees, who were money lovers, were listening to all these things, and they began to sneer at him.+ 15 So he said to them: “You are those who declare yourselves righteous before men,+ but God knows your hearts.+ For what is considered exalted by men is a disgusting thing in God’s sight.+

16 “The Law and the Prophets were until John. From then on, the Kingdom of God is being declared as good news, and every sort of person is pressing forward toward it.+ 17 Indeed, it is easier for heaven and earth to pass away than for one stroke of a letter of the Law to go unfulfilled.+

18 “Everyone who divorces his wife and marries another commits adultery, and whoever marries a woman divorced from her husband commits adultery.+

19 “There was a rich man who used to dress in purple and linen,+ enjoying himself day after day with magnificence. 20 But a beggar named Lazʹa·rus used to be put at his gate, covered with ulcers 21 and desiring to be filled with the things dropping from the table of the rich man. Yes, even the dogs would come and lick his ulcers. 22 Now in the course of time, the beggar died and was carried off by the angels to Abraham’s side.

“Also, the rich man died and was buried. 23 And in the Grave he lifted up his eyes, being in torment, and he saw Abraham from afar and Lazʹa·rus by his side. 24 So he called and said, ‘Father Abraham, have mercy on me, and send Lazʹa·rus to dip the tip of his finger in water and cool my tongue, for I am in anguish in this blazing fire.’ 25 But Abraham said, ‘Child, remember that you had your fill of good things in your lifetime, but Lazʹa·rus for his part received bad things. Now, however, he is being comforted here, but you are in anguish.+ 26 And besides all these things, a great chasm has been fixed between us and you, so that those who want to go over from here to you cannot, neither may people cross over from there to us.’ 27 Then he said, ‘That being so, I ask you, father, to send him to the house of my father, 28 for I have five brothers, in order that he may give them a thorough witness so that they will not also come into this place of torment.’ 29 But Abraham said, ‘They have Moses and the Prophets; let them listen to these.’+ 30 Then he said, ‘No, indeed, father Abraham, but if someone from the dead goes to them, they will repent.’ 31 But he said to him, ‘If they do not listen to Moses+ and the Prophets, neither will they be persuaded if someone rises from the dead.’”

17 Then he said to his disciples: “It is unavoidable that causes for stumbling should come. Nevertheless, woe to the one through whom they come!+ 2 It would be more advantageous for him if a millstone were hung from his neck and he were thrown into the sea than for him to stumble one of these little ones.+ 3 Pay attention to yourselves. If your brother commits a sin, rebuke him,+ and if he repents, forgive him.+ 4 Even if he sins seven times a day against you and he comes back to you seven times, saying, ‘I repent,’ you must forgive him.”+

5 Now the apostles said to the Lord: “Give us more faith.”+ 6 Then the Lord said: “If you had faith the size of a mustard grain, you would say to this black mulberry tree,* ‘Be uprooted and planted in the sea!’ and it would obey you.+

7 “Which one of you who has a slave plowing or shepherding would say to him when he comes in from the field, ‘Come here at once and dine at the table’? 8 Rather, will he not say to him, ‘Get something ready for me to have my evening meal, and put on an apron and serve me until I finish eating and drinking, and afterward you can eat and drink’? 9 He will not feel gratitude to the slave because he did what was assigned, will he? 10 Likewise, when you have done all the things assigned to you, say: ‘We are good-for-nothing slaves. What we have done is what we ought to have done.’”+

11 While he was going to Jerusalem, he was passing between Sa·marʹi·a and Galʹi·lee. 12 And as he was entering a village, ten men with leprosy met him, but they stood at a distance.+ 13 And they raised their voices and said: “Jesus, Instructor, have mercy on us!” 14 When he saw them, he said to them: “Go and show yourselves to the priests.”+ Then as they were going off, they were cleansed.+ 15 One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 16 And he fell facedown at Jesus’ feet, thanking him. Furthermore, he was a Sa·marʹi·tan.+ 17 In reply Jesus said: “All ten were cleansed, were they not? Where, then, are the other nine? 18 Did no one else turn back to give glory to God except this man of another nation?” 19 Then he said to him: “Get up and be on your way; your faith has made you well.”*+

20 On being asked by the Pharisees when the Kingdom of God was coming,+ he answered them: “The Kingdom of God is not coming with striking observableness; 21 nor will people say, ‘See here!’ or, ‘There!’ For look! the Kingdom of God is in your midst.”+

22 Then he said to the disciples: “Days will come when you will desire to see one of the days of the Son of man, but you will not see it.+ 23 And people will say to you, ‘See there!’ or, ‘See here!’ Do not go out or chase after them.+ 24 For just as lightning flashes from one part of heaven to another part of heaven, so the Son of man+ will be in his day.+ 25 First, however, he must undergo many sufferings and be rejected by this generation.+ 26 Moreover, just as it occurred in the days of Noah,+ so it will be in the days of the Son of man:+ 27 they were eating, they were drinking, men were marrying, women were being given in marriage until that day when Noah entered into the ark,+ and the Flood came and destroyed them all.+ 28 Likewise, just as it occurred in the days of Lot:+ they were eating, they were drinking, they were buying, they were selling, they were planting, they were building. 29 But on the day that Lot went out of Sodʹom, it rained fire and sulfur from heaven and destroyed them all.+ 30 It will be the same on that day when the Son of man is revealed.+

31 “On that day let the person who is on the housetop but whose belongings are in the house not come down to pick these up, and likewise, the person out in the field must not return to the things behind.+ 32 Remember the wife of Lot.+ 33 Whoever seeks to keep his life safe will lose it, but whoever loses it will preserve it alive.+ 34 I tell you, in that night two people will be in one bed; the one will be taken along, but the other will be abandoned.+ 35 There will be two women grinding at the same mill; the one will be taken along, but the other will be abandoned.” 36 —— 37 So in response they said to him: “Where, Lord?” He said to them: “Where the body is, there also the eagles will be gathered together.”+

18 Then he went on to tell them an illustration about the need for them always to pray and not to give up,+ 2 saying: “In a certain city there was a judge who had no fear of God and no respect for man. 3 There was also a widow in that city who kept going to him and saying, ‘See that I get justice from my legal opponent.’ 4 Well, for a while he was unwilling, but afterward he said to himself, ‘Although I do not fear God or respect any man, 5 because this widow keeps making me trouble, I will see that she gets justice so that she will not keep coming and wearing me out with her demand.’”+ 6 Then the Lord said: “Hear what the judge, although unrighteous, said! 7 Certainly, then, will not God cause justice to be done for his chosen ones who cry out to him day and night,+ while he is patient toward them?+ 8 I tell you, he will cause justice to be done to them speedily. Nevertheless, when the Son of man arrives, will he really find this faith on the earth?”

9 He also told this illustration to some who trusted in their own righteousness+ and who considered others as nothing: 10 “Two men went up into the temple to pray, the one a Pharisee and the other a tax collector. 11 The Pharisee stood and began to pray these things to himself, ‘O God, I thank you that I am not like everyone else—extortioners, unrighteous, adulterers—or even like this tax collector.+ 12 I fast twice a week; I give the tenth of all things I acquire.’+ 13 But the tax collector, standing at a distance, was not willing even to raise his eyes heavenward but kept beating his chest, saying, ‘O God, be gracious to me, a sinner.’+ 14 I tell you, this man went down to his home and was proved more righteous than that Pharisee.+ Because everyone who exalts himself will be humiliated, but whoever humbles himself will be exalted.”+

15 Now people were also bringing him their infants for him to touch them, but on seeing this, the disciples began to reprimand them.+ 16 However, Jesus called the infants to him, saying: “Let the young children come to me, and do not try to stop them, for the Kingdom of God belongs to such ones.+ 17 Truly I say to you, whoever does not receive the Kingdom of God like a young child will by no means enter into it.”+

18 And one of the rulers questioned him, saying: “Good Teacher, what must I do to inherit everlasting life?”+ 19 Jesus said to him: “Why do you call me good? Nobody is good except one, God.+ 20 You know the commandments: ‘Do not commit adultery,+ do not murder,+ do not steal,+ do not bear false witness,+ honor your father and your mother.’”+ 21 Then he said: “All of these I have kept from youth on.” 22 After hearing that, Jesus said to him, “There is still one thing lacking about you: Sell all the things you have and distribute the proceeds to the poor, and you will have treasure in the heavens; and come be my follower.”+ 23 When he heard this, he became deeply grieved, for he was very rich.+

24 Jesus looked at him and said: “How difficult it will be for those having money to make their way into the Kingdom of God!+ 25 It is easier, in fact, for a camel to get through the eye of a sewing needle than for a rich man to enter the Kingdom of God.”+ 26 Those who heard this said: “Who possibly can be saved?”+ 27 He said: “The things impossible with men are possible with God.”+ 28 But Peter said: “Look! We have left what was ours and followed you.”+ 29 He said to them: “Truly I say to you, there is no one who has left house or wife or brothers or parents or children for the sake of the Kingdom of God+ 30 who will not get many times more in this period of time,* and in the coming system of things, everlasting life.”+

31 Then he took the Twelve aside and said to them: “Look! We are going up to Jerusalem, and all the things written by means of the prophets+ about the Son of man will be accomplished.*+ 32 For instance, he will be handed over to men of the nations+ and will be mocked+ and treated insolently and spat on.+ 33 And after scourging him, they will kill him,+ but on the third day he will rise.”+ 34 However, they did not get the meaning of any of these things, for these words were hidden from them, and they did not understand the things said.+

35 Now as Jesus was getting near to Jerʹi·cho, a blind man was sitting beside the road begging.+ 36 Because he heard a crowd passing by, he began to inquire what was going on. 37 They reported to him: “Jesus the Naz·a·reneʹ is passing by!” 38 At that he cried out: “Jesus, Son of David, have mercy on me!” 39 And those who were in front began rebuking him, telling him to keep quiet, but all the more he kept shouting: “Son of David, have mercy on me!” 40 Then Jesus stopped and commanded that the man be brought to him. After he came near, Jesus asked him: 41 “What do you want me to do for you?” He said: “Lord, let me recover my sight.” 42 So Jesus said to him: “Recover your sight; your faith has made you well.”*+ 43 And instantly he recovered his sight, and he began to follow him,+ glorifying God. Also, at seeing it, all the people gave praise to God.+

19 He then entered Jerʹi·cho and was passing through. 2 Now a man named Zac·chaeʹus was there; he was a chief tax collector, and he was rich. 3 Well, he was trying to see who this Jesus was, but he could not see because of the crowd, since he was short. 4 So he ran ahead and climbed a sycamore tree* in order to see him, for he was about to pass that way. 5 Now when Jesus got to the place, he looked up and said to him: “Zac·chaeʹus, hurry and get down, for today I must stay in your house.” 6 With that he hurried down and joyfully welcomed him as a guest. 7 When they saw this, they were all muttering: “He went as a guest to the house of a man who is a sinner.”+ 8 But Zac·chaeʹus stood up and said to the Lord: “Look! The half of my belongings, Lord, I am giving to the poor, and whatever I extorted from anyone, I am restoring four times over.”+ 9 At this Jesus said to him: “Today salvation has come to this house, because he too is a son of Abraham. 10 For the Son of man came to seek and to save what was lost.”+

11 While they were listening to these things, he told another illustration, because he was near Jerusalem and they thought that the Kingdom of God was going to appear instantly.+ 12 So he said: “A man of noble birth traveled to a distant land+ to secure kingly power for himself and to return. 13 Calling ten of his slaves, he gave them ten miʹnas and told them, ‘Do business with these until I come.’+ 14 But his citizens hated him and sent out a body of ambassadors after him to say, ‘We do not want this man to become king over us.’

15 “When he eventually got back after having secured the kingly power, he summoned the slaves to whom he had given the money, in order to ascertain what they had gained by their business activity.+ 16 So the first one came forward and said, ‘Lord, your miʹna gained ten miʹnas.’+ 17 He said to him, ‘Well done, good slave! Because in a very small matter you have proved yourself faithful, hold authority over ten cities.’+ 18 Now the second came, saying, ‘Your miʹna, Lord, made five miʹnas.’+ 19 He said to this one as well, ‘You too be in charge of five cities.’ 20 But another one came, saying, ‘Lord, here is your miʹna that I kept hidden away in a cloth. 21 You see, I was in fear of you, because you are a harsh man; you take what you did not deposit, and you reap what you did not sow.’+ 22 He said to him, ‘By your own words I judge you, wicked slave. You knew, did you, that I am a harsh man, taking what I did not deposit and reaping what I did not sow?+ 23 So why did you not put my money in a bank? Then on my coming, I would have collected it with interest.’

24 “With that he said to those standing by, ‘Take the miʹna from him and give it to the one who has the ten miʹnas.’+ 25 But they said to him, ‘Lord, he has ten miʹnas!’— 26 ‘I say to you, to everyone who has, more will be given, but from the one who does not have, even what he has will be taken away.+ 27 Moreover, bring these enemies of mine here who did not want me to become king over them and execute them in front of me.’”

28 After he had said these things, he went on ahead, going up to Jerusalem. 29 And when he got near to Bethʹpha·ge and Bethʹa·ny at the mountain called Mount of Olives,+ he sent two of the disciples,+ 30 saying: “Go into the village that is within sight, and after you enter it, you will find a colt tied, on which no man has ever sat. Untie it and bring it here. 31 But if anyone asks you, ‘Why are you untying it?’ you must say, ‘The Lord needs it.’” 32 So those who were sent went away and found it just as he had said to them.+ 33 But as they were untying the colt, its owners said to them: “Why are you untying the colt?” 34 They said: “The Lord needs it.” 35 And they led it to Jesus, and they threw their outer garments on the colt and seated Jesus on it.+

36 As he moved along, they were spreading their outer garments on the road.+ 37 As soon as he got near the road down the Mount of Olives, the whole multitude of the disciples began to rejoice and to praise God with a loud voice because of all the powerful works they had seen, 38 saying: “Blessed is the one coming as the King in Jehovah’s name! Peace in heaven, and glory in the heights above!”*+ 39 However, some of the Pharisees from the crowd said to him: “Teacher, rebuke your disciples.”+ 40 But in reply he said: “I tell you, if these remained silent, the stones would cry out.”

41 And when he got nearby, he viewed the city and wept over it,+ 42 saying: “If you, even you, had discerned on this day the things having to do with peace+—but now they have been hidden from your eyes.+ 43 Because the days will come upon you when your enemies will build around you a fortification of pointed stakes and will encircle you and besiege you* from every side.+ 44 They will dash you and your children within you to the ground,+ and they will not leave a stone upon a stone in you,+ because you did not discern the time of your being inspected.”

45 Then he entered the temple and started to throw out those who were selling,+ 46 saying to them: “It is written, ‘My house will be a house of prayer,’+ but you have made it a cave of robbers.”+

47 He continued teaching daily in the temple. But the chief priests and the scribes and the principal ones of the people were seeking to kill him;+ 48 but they did not find any way to do this, for the people one and all kept hanging on to him to hear him.+

20 On one of the days while he was teaching the people in the temple and declaring the good news, the chief priests and the scribes with the elders came 2 and said to him: “Tell us, by what authority do you do these things? Or who gave you this authority?”+ 3 He replied to them: “I will also ask you a question, and you tell me: 4 Was the baptism* of John from heaven or from men?”* 5 Then they drew conclusions among themselves, saying: “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 6 But if we say, ‘From men,’ the people one and all will stone us, for they are convinced that John was a prophet.”+ 7 So they replied that they did not know its source. 8 Jesus said to them: “Neither am I telling you by what authority I do these things.”

9 Then he began to tell the people this illustration: “A man planted a vineyard+ and leased it to cultivators, and he traveled abroad for a considerable time.+ 10 In due season he sent a slave to the cultivators so that they would give him some of the fruit of the vineyard. The cultivators, however, sent him away empty-handed, after beating him.+ 11 But again he sent another slave. That one also they beat and humiliated* and sent away empty-handed. 12 Yet again he sent a third; this one also they wounded and threw out. 13 At this the owner of the vineyard said, ‘What should I do? I will send my son, the beloved.+ They will likely respect this one.’ 14 When the cultivators caught sight of him, they reasoned with one another, saying, ‘This is the heir. Let us kill him so that the inheritance may become ours.’ 15 So they threw him out of the vineyard and killed him.+ What, then, will the owner of the vineyard do to them? 16 He will come and kill these cultivators and will give the vineyard to others.”

On hearing this, they said: “Never may that happen!” 17 But he looked straight at them and said: “What, then, does this mean where it is written: ‘The stone that the builders rejected, this has become the chief cornerstone’?+ 18 Everyone falling on that stone will be shattered.+ As for anyone on whom it falls, it will crush him.”

19 The scribes and the chief priests then sought to get their hands on him in that very hour, but they feared the people, for they realized that he told this illustration with them in mind.+ 20 And after observing him closely, they sent men whom they had secretly hired to pretend that they were righteous in order to catch him in his speech,+ so as to turn him over to the government and to the authority of the governor. 21 And they questioned him, saying: “Teacher, we know you speak and teach correctly and show no partiality, but you teach the way of God in line with truth: 22 Is it lawful* for us to pay taxes to Caesar or not?” 23 But he detected their cunning and said to them: 24 “Show me a de·narʹi·us. Whose image and inscription does it have?” They said: “Caesar’s.” 25 He said to them: “By all means, then, pay back Caesar’s things to Caesar+ but God’s things to God.”+ 26 Well, they were not able to trap him in his speech before the people, but amazed at his answer, they became silent.

27 However, some of the Sadducees, those who say there is no resurrection,+ came and asked him:+ 28 “Teacher, Moses wrote us, ‘If a man’s brother dies, leaving a wife, but he was childless, his brother should take the wife and raise up offspring for his brother.’+ 29 Now there were seven brothers. The first took a wife but died childless. 30 So the second 31 and the third married her. Likewise even all seven; they died and left no children. 32 Finally the woman also died. 33 Consequently, in the resurrection, whose wife will she become? For the seven had her as a wife.”

34 Jesus said to them: “The children of this system of things marry and are given in marriage, 35 but those who have been counted worthy of gaining that system of things and the resurrection from the dead neither marry nor are given in marriage.+ 36 In fact, neither can they die anymore, for they are like the angels, and they are God’s children by being children of the resurrection. 37 But that the dead are raised up, even Moses made known in the account about the thornbush,+ when he calls Jehovah ‘the God of Abraham and God of Isaac and God of Jacob.’+ 38 He is a God, not of the dead, but of the living, for they are all living to him.”+ 39 In response some of the scribes said: “Teacher, you spoke well.” 40 For they no longer had the courage to ask him a single question.

41 In turn he asked them: “How is it they say that the Christ is David’s son?+ 42 For David himself says in the book of Psalms, ‘Jehovah said to my Lord: “Sit at my right hand 43 until I place your enemies as a stool for your feet.”’+ 44 David, therefore, calls him Lord; so how is he his son?”

45 Then, while all the people were listening, he said to his disciples: 46 “Beware of the scribes who like to walk around in robes and who love greetings in the marketplaces and front seats in the synagogues and the most prominent places at evening meals,+ 47 and who devour the houses* of the widows and for show* make long prayers. These will receive a more severe* judgment.”

21 Now as he looked up, he saw the rich dropping their gifts into the treasury chests.+ 2 Then he saw a needy widow drop in two small coins of very little value,+ 3 and he said: “Truly I say to you that this poor widow put in more than they all did.+ 4 For all of these put in gifts* out of their surplus, but she, out of her want,* put in all the means of living she had.”+

5 Later, when some were speaking about the temple, how it was adorned with fine stones and dedicated things,+ 6 he said: “As for these things that you now see, the days will come when not a stone will be left upon a stone and not be thrown down.”+ 7 Then they questioned him, saying: “Teacher, when will these things actually be, and what will be the sign when these things are to occur?”+ 8 He said: “Look out that you are not misled,+ for many will come on the basis of my name, saying, ‘I am he,’ and, ‘The due time is near.’ Do not go after them.+ 9 Furthermore, when you hear of wars and disturbances,* do not be terrified. For these things must take place first, but the end will not occur immediately.”+

10 Then he said to them: “Nation will rise against nation,+ and kingdom against kingdom.+ 11 There will be great earthquakes, and in one place after another food shortages and pestilences;+ and there will be fearful sights and from heaven great signs.

12 “But before all these things happen, people will lay their hands on you and persecute you,+ handing you over to the synagogues and prisons. You will be brought before kings and governors for the sake of my name.+ 13 It will result in your giving a witness. 14 Therefore, resolve in your hearts not to rehearse beforehand how to make your defense,+ 15 for I will give you words and wisdom that all your opposers together will not be able to resist or dispute.+ 16 Moreover, you will be handed over* even by parents and brothers and relatives and friends, and they will put some of you to death,+ 17 and you will be hated by all people because of my name.+ 18 But not even a hair of your heads will perish.+ 19 By your endurance you will preserve your lives.+

20 “However, when you see Jerusalem surrounded by encamped armies,+ then know that the desolating of her has drawn near.+ 21 Then let those in Ju·deʹa begin fleeing to the mountains,+ let those in the midst of her leave, and let those in the countryside not enter into her, 22 because these are days for meting out justice in order that all the things written may be fulfilled. 23 Woe to the pregnant women and those nursing a baby in those days!+ For there will be great distress on the land* and wrath against this people. 24 And they will fall by the edge of the sword and be led captive into all the nations;+ and Jerusalem will be trampled on by the nations until the appointed times of the nations are fulfilled.+

25 “Also, there will be signs in the sun and moon and stars,+ and on the earth anguish of nations not knowing the way out because of the roaring of the sea and its agitation. 26 People will become faint out of fear and expectation of the things coming upon the inhabited earth, for the powers of the heavens will be shaken.+ 27 And then they will see the Son of man+ coming in a cloud with power and great glory.+ 28 But as these things start to occur, stand up straight and lift up your heads, because your deliverance is getting near.”

29 With that he told them an illustration: “Notice the fig tree and all the other trees.+ 30 When they are budding, you see it for yourselves and know that now the summer is near. 31 Likewise also you, when you see these things happening, know that the Kingdom of God is near. 32 Truly I say to you that this generation will by no means pass away until all things happen.+ 33 Heaven and earth will pass away, but my words will by no means pass away.+

34 “But pay attention to yourselves that your hearts never become weighed down with overeating and heavy drinking+ and anxieties of life,*+ and suddenly that day be instantly upon you 35 as a snare.+ For it will come upon all those dwelling on the face of the whole earth. 36 Keep awake,+ then, all the time making supplication+ that you may succeed in escaping all these things that must occur and in standing before the Son of man.”+

37 So by day he would be teaching in the temple, but by night he would go out and lodge on the mountain called the Mount of Olives. 38 And all the people would come to him early in the morning to hear him in the temple.

22 Now the Festival of the Unleavened Bread, which is called Passover,+ was getting near.+ 2 And the chief priests and the scribes were looking for an effective way to get rid of him,+ because they were afraid of the people.+ 3 Then Satan entered into Judas, the one called Is·carʹi·ot, who was numbered among the Twelve,+ 4 and he went off and talked with the chief priests and temple captains about how to betray him to them.+ 5 They were delighted at this and agreed to give him silver money.+ 6 So he consented and began looking for a good opportunity to betray him to them without a crowd around.

7 The day of the Unleavened Bread now arrived, on which the Passover sacrifice must be offered;+ 8 so Jesus sent Peter and John, saying: “Go and get the Passover ready for us to eat.”+ 9 They said to him: “Where do you want us to get it ready?” 10 He said to them: “Look! When you enter into the city, a man carrying an earthenware water jar will meet you. Follow him into the house that he enters.+ 11 And say to the landlord of the house, ‘The Teacher says to you: “Where is the guest room where I may eat the Passover with my disciples?”’ 12 And that man will show you a large, furnished upper room. Get it ready there.” 13 So they left and found it just as he had told them, and they prepared for the Passover.

14 So when the hour came, he reclined at the table along with the apostles.+ 15 And he said to them: “I have greatly desired to eat this Passover with you before I suffer; 16 for I tell you, I will not eat it again until it is fulfilled in the Kingdom of God.” 17 And accepting a cup, he gave thanks and said: “Take this and pass it from one to the other among yourselves, 18 for I tell you, from now on, I will not drink again from the product of the vine until the Kingdom of God comes.”+

19 Also, he took a loaf,+ gave thanks, broke it, and gave it to them, saying: “This means my body,+ which is to be given in your behalf.+ Keep doing this in remembrance of me.”+ 20 Also, he did the same with the cup after they had the evening meal, saying: “This cup means the new covenant+ by virtue of my blood,+ which is to be poured out in your behalf.+

21 “But look! the hand of my betrayer is with me at the table.+ 22 For, indeed, the Son of man is going his way according to what has been determined;+ all the same, woe to that man through whom he is betrayed!”+ 23 So they began to discuss among themselves which one of them could really be about to do this.+

24 However, there also arose a heated dispute among them over which one of them was considered to be the greatest.+ 25 But he said to them: “The kings of the nations lord it over them, and those having authority over them are called Benefactors.+ 26 You, though, are not to be that way.+ But let the one who is the greatest among you become as the youngest,+ and the one taking the lead as the one ministering.+ 27 For which one is greater, the one dining* or the one serving? Is it not the one dining?* But I am among you as the one serving.+

28 “However, you are the ones who have stuck with me+ in my trials;+ 29 and I make a covenant with you, just as my Father has made a covenant with me, for a kingdom,+ 30 so that you may eat and drink at my table in my Kingdom,+ and sit on thrones+ to judge the 12 tribes of Israel.+

31 “Simon, Simon, look! Satan has demanded to have all of you to sift you as wheat.+ 32 But I have made supplication for you that your faith may not give out;+ and you, once you have returned, strengthen your brothers.”+ 33 Then he said to him: “Lord, I am ready to go with you both to prison and to death.”+ 34 But he said: “I tell you, Peter, a rooster will not crow today until you have denied knowing me three times.”+

35 He also said to them: “When I sent you out without a money bag and a food pouch and sandals,+ you did not lack anything, did you?” They said: “No!”* 36 Then he said to them: “But now let the one who has a money bag take it, likewise a food pouch, and let the one who has no sword sell his outer garment and buy one. 37 For I tell you that what is written must be accomplished in me, namely, ‘He was counted with lawless ones.’+ For this is being fulfilled concerning me.”+ 38 Then they said: “Lord, look! here are two swords.” He said to them: “It is enough.”

39 On leaving, he went as was his custom to the Mount of Olives, and the disciples also followed him.+ 40 On arriving at the place, he said to them: “Carry on prayer so that you do not enter into temptation.”+ 41 And he withdrew from them about a stone’s throw away, and he bent his knees and began to pray, 42 saying: “Father, if you want to, remove this cup from me. Nevertheless, let, not my will, but yours take place.”+ 43 Then an angel from heaven appeared to him and strengthened him.+ 44 But he was in such agony that he kept praying more earnestly;+ and his sweat became as drops of blood falling to the ground. 45 When he rose from prayer and went to the disciples, he found them slumbering, exhausted from grief. 46 He said to them: “Why are you sleeping? Get up and keep praying, so that you do not enter into temptation.”+

47 While he was still speaking, look! a crowd, and the man called Judas, one of the Twelve, was leading them, and he approached Jesus to kiss him.+ 48 But Jesus said to him: “Judas, are you betraying the Son of man with a kiss?” 49 When those around him saw what was going to happen, they said: “Lord, should we strike with the sword?” 50 One of them even struck the slave of the high priest, taking off his right ear.+ 51 But in reply Jesus said: “That is enough.” And he touched the ear and healed him. 52 Jesus then said to the chief priests and captains of the temple and elders who had come there for him: “Did you come out with swords and clubs as against a robber?+ 53 While I was with you in the temple day after day,+ you did not lay your hands on me.+ But this is your hour and the authority of darkness.”+

54 Then they arrested him and led him off,+ and they brought him into the house of the high priest; but Peter was following at a distance.+ 55 When they lit a fire in the middle of the courtyard and sat down together, Peter was sitting among them.+ 56 But a servant girl, seeing him sitting in the light of the fire, looked closely at him and said: “This man was also with him.” 57 But he denied it, saying: “I do not know him, woman.”+ 58 After a short time another person saw him and said: “You too are one of them.” But Peter said: “Man, I am not.”+ 59 And after about an hour had passed, another man began insisting strongly: “Certainly this man was also with him, for he is, in fact, a Gal·i·leʹan!” 60 But Peter said: “Man, I do not know what you are saying.” And instantly, while he was still speaking, a rooster crowed. 61 At this the Lord turned and looked straight at Peter, and Peter recalled the statement of the Lord when he had said to him: “Before a rooster crows today, you will disown me three times.”+ 62 And he went outside and wept bitterly.

63 Now the men who held Jesus in custody began to mock him,+ hitting him;+ 64 and after covering his face, they kept asking: “Prophesy! Who is it that struck you?” 65 And they said many other blasphemous things against him.

66 And when it became day, the assembly of elders of the people, both chief priests and scribes, gathered together,+ and they led him into their Sanʹhe·drin hall and said: 67 “If you are the Christ, tell us.”+ But he said to them: “Even if I told you, you would not believe it at all. 68 Moreover, if I questioned you, you would not answer. 69 However, from now on the Son of man+ will be seated at the powerful right hand of God.”+ 70 At this they all said: “Are you, therefore, the Son of God?” He said to them: “You yourselves are saying that I am.” 71 They said: “Why do we need further testimony? For we ourselves have heard it out of his own mouth.”+

23 So the multitude got up, one and all, and led him to Pilate.+ 2 Then they began to accuse him,+ saying: “We found this man subverting our nation, forbidding the paying of taxes to Caesar,+ and saying he himself is Christ a king.”+ 3 Now Pilate asked him the question: “Are you the King of the Jews?” In answer he said: “You yourself are saying it.”+ 4 Then Pilate said to the chief priests and the crowds: “I find no crime in this man.”+ 5 But they insisted, saying: “He stirs up the people by teaching throughout all Ju·deʹa, starting from Galʹi·lee even to here.” 6 On hearing that, Pilate asked whether the man was a Gal·i·leʹan. 7 After ascertaining that he was under the jurisdiction of Herod,+ he sent him on to Herod, who was also in Jerusalem in those days.

8 When Herod saw Jesus, he rejoiced greatly. For a considerable time he had been wanting to see Jesus because he had heard much about him,+ and he was hoping to see some sign performed by him. 9 So he began to question him at length, but he gave him no answer.+ 10 However, the chief priests and the scribes kept standing up and vehemently accusing him. 11 Then Herod together with his soldiers treated him with contempt,+ and he mocked him+ by clothing him with a splendid* garment and then sent him back to Pilate.+ 12 Herod and Pilate became friends with each other on that very day, for before that they had been at enmity with each other.

13 Pilate then called together the chief priests, the rulers, and the people 14 and said to them: “You brought this man to me as one inciting the people to revolt. Now look! I examined him in front of you but found in this man no grounds for the charges you are bringing against him.+ 15 In fact, neither did Herod, for he sent him back to us, and look! he has done nothing deserving of death. 16 I will therefore punish him+ and release him.” 17 —— 18 But the whole crowd shouted out: “Do away with this man,* and release Bar·abʹbas to us!”+ 19 (This man had been thrown into prison for sedition that had occurred in the city and for murder.) 20 Again Pilate called out to them, because he wanted to release Jesus.+ 21 Then they began to yell, saying: “To the stake with him! To the stake with him!”*+ 22 The third time he said to them: “Why? What bad thing did this man do? I found in him nothing deserving of death;+ I will therefore punish him and release him.” 23 At this they became insistent, demanding with loud voices that he be executed,* and their voices prevailed.+ 24 So Pilate made the decision that their demand be met. 25 He released the man whom they were demanding, who had been thrown into prison for sedition and murder, but he surrendered Jesus to their will.

26 Now as they led him away, they seized a certain Simon of Cy·reʹne, who was coming from the countryside, and they placed the torture stake on him to carry it behind Jesus.+ 27 A large number of people were following him, including women who kept beating themselves in grief and wailing for him. 28 Jesus turned to the women and said: “Daughters of Jerusalem, stop weeping for me. Weep instead for yourselves and for your children;+ 29 for look! days are coming when people will say, ‘Happy are the barren women, the wombs that did not give birth and the breasts that did not nurse!’+ 30 Then they will start saying to the mountains, ‘Fall over us!’ and to the hills, ‘Cover us over!’+ 31 If they do these things when the tree is moist, what will occur when it is withered?”

32 Two other men, criminals, were also being led off to be executed with him.+ 33 And when they got to the place called Skull,+ they nailed him to the stake there alongside the criminals, one on his right and one on his left.+ 34 But Jesus was saying: “Father, forgive them, for they do not know what they are doing.”+ Furthermore, they cast lots to distribute his garments.+ 35 And the people stood looking on. But the rulers were sneering and saying: “Others he saved; let him save himself if he is the Christ of God, the Chosen One.”+ 36 Even the soldiers mocked him, coming up and offering him sour wine+ 37 and saying: “If you are the King of the Jews, save yourself.” 38 There was also an inscription over him: “This is the King of the Jews.”+

39 Then one of the criminals hanging there began to speak abusively to him,+ saying: “You are the Christ, are you not? Save yourself and us too!” 40 In response the other rebuked him, saying: “Do you not fear God at all, now that you have received the same judgment? 41 And we rightly so, for we are getting back what we deserve for the things we did; but this man did nothing wrong.” 42 Then he said: “Jesus, remember me when you get into your Kingdom.”+ 43 And he said to him: “Truly I tell you today, you will be with me in Paradise.”+

44 Well, by now it was about the sixth hour, and yet a darkness fell over all the land* until the ninth hour,+ 45 because the sunlight failed; then the curtain of the sanctuary+ was torn down the middle.+ 46 And Jesus called out with a loud voice and said: “Father, into your hands I entrust my spirit.”+ After he said this, he expired.+ 47 Because of seeing what occurred, the army officer began to glorify God, saying: “Truly, this man was righteous.”+ 48 And when all the crowds that were gathered together there for this spectacle saw the things that occurred, they returned home, beating their chests. 49 And all those acquainted with him were standing at a distance. Also, women who had accompanied him from Galʹi·lee were there and saw these things.+

50 And look! there was a man named Joseph, a member of the Council, who was a good and righteous man.+ 51 (This man had not voted in support of their scheme and action.) He was from Ar·i·ma·theʹa, a city of the Ju·deʹans, and was waiting for the Kingdom of God. 52 This man went in before Pilate and asked for the body of Jesus. 53 And he took it down+ and wrapped it up in fine linen, and he laid it in a tomb carved in the rock,+ where no man had yet lain. 54 Now it was the day of Preparation,+ and the Sabbath+ was about to begin. 55 But the women who had come with him from Galʹi·lee followed along and took a look at the tomb and saw how his body was laid,+ 56 and they went back to prepare spices and perfumed oils. But, of course, they rested on the Sabbath+ according to the commandment.

24 But on the first day of the week, they came very early to the tomb, bringing the spices they had prepared.+ 2 But they found the stone rolled away from the tomb,+ 3 and when they entered, they did not find the body of the Lord Jesus.+ 4 While they were perplexed about this, look! two men in shining garments stood by them. 5 The women became frightened and kept their faces turned toward the ground, so the men said to them: “Why are you looking for the living one among the dead?+ 6 He is not here, but has been raised up. Recall how he spoke to you while he was yet in Galʹi·lee, 7 saying that the Son of man must be handed over to sinful men and be executed on the stake and on the third day rise.”+ 8 Then they remembered his words,+ 9 and they returned from the tomb* and reported all these things to the Eleven and to all the rest.+ 10 They were Mary Magʹda·lene, Jo·anʹna, and Mary the mother of James. Also, the rest of the women+ with them were telling these things to the apostles. 11 However, these sayings seemed like nonsense to them, and they would not believe the women.

12 But Peter got up and ran to the tomb,* and stooping forward, he saw only the linen cloths. So he went off, wondering to himself what had occurred.

13 But look! on that very day, two of them were traveling to a village named Em·maʹus, about seven miles from Jerusalem, 14 and they were conversing with each other about all these things that had happened.

15 Now as they were conversing and discussing these things, Jesus himself approached and began walking with them, 16 but their eyes were kept from recognizing him.+ 17 He said to them: “What are these matters that you are debating between yourselves as you walk along?” And they stood still, looking sad. 18 In answer the one named Cleʹo·pas said to him: “Are you a stranger dwelling alone in Jerusalem and do not know* the things that have occurred there during these days?” 19 He asked them: “What things?” They said to him: “The things concerning Jesus the Naz·a·reneʹ,+ who proved to be a prophet powerful in deed and word before God and all the people;+ 20 and how our chief priests and rulers handed him over to be sentenced to death,+ and they nailed him to the stake.+ 21 But we were hoping that this man was the one who was going to deliver Israel.+ Yes, and besides all these things, this is the third day since these things occurred. 22 Moreover, some women from among us also astonished us, for they went early to the tomb*+ 23 and when they did not find his body, they came saying that they had also seen a supernatural sight of angels, who said he is alive. 24 Then some of those who were with us went off to the tomb,*+ and they found it just as the women had said, but they did not see him.”

25 So he said to them: “O senseless ones and slow of heart to believe all the things the prophets have spoken! 26 Was it not necessary for the Christ to suffer these things+ and to enter into his glory?”+ 27 And starting with Moses and all the Prophets,+ he interpreted to them things pertaining to himself in all the Scriptures.

28 Finally they got close to the village to which they were traveling, and he made as if to travel on farther. 29 But they urged him to remain, saying: “Stay with us, because it is almost evening and the day is nearly over.” With that he went in to stay with them. 30 And as he was dining* with them, he took the bread, blessed it, broke it, and began handing it to them.+ 31 At that their eyes were fully opened and they recognized him; but he disappeared from them.+ 32 And they said to each other: “Were not our hearts burning within us as he was speaking to us on the road, as he was fully opening up* the Scriptures to us?” 33 And they got up in that very hour and returned to Jerusalem, and they found the Eleven and those assembled together with them, 34 who said: “For a fact the Lord was raised up, and he appeared to Simon!”+ 35 Then they related the events on the road and how he became known to them by the breaking of the bread.+

36 While they were speaking of these things, he himself stood in their midst and said to them: “May you have peace.”+ 37 But because they were terrified and frightened, they imagined that they were seeing a spirit.+ 38 So he said to them: “Why are you troubled, and why have doubts come up in your hearts? 39 See my hands and my feet, that it is I myself; touch me and see, for a spirit does not have flesh and bones just as you see that I have.” 40 And as he said this, he showed them his hands and his feet. 41 But while they were still not believing for sheer joy and amazement, he said to them: “Do you have something there to eat?”+ 42 So they handed him a piece of broiled fish, 43 and he took it and ate it before their eyes.

44 He then said to them: “These are my words that I spoke to you while I was yet with you,+ that all the things written about me in the Law of Moses and in the Prophets and Psalms must be fulfilled.”+ 45 Then he opened up their minds fully to grasp the meaning of the Scriptures,+ 46 and he said to them, “This is what is written: that the Christ would suffer and rise from among the dead on the third day,+ 47 and on the basis of his name, repentance for forgiveness of sins+ would be preached in all the nations+—starting out from Jerusalem.+ 48 You are to be witnesses of these things.+ 49 And look! I am sending upon you what my Father promised. You, though, stay in the city until you are clothed with power from on high.”+

50 Then he led them out as far as Bethʹa·ny, and he lifted up his hands and blessed them. 51 As he was blessing them, he was parted from them and taken up to heaven.+ 52 And they did obeisance to him and returned to Jerusalem with great joy.+ 53 And they were continually in the temple, praising God.+

LUKE

Study Notes​—Chapter 1

Title

Luke: The Greek form of the name is Lou·kasʹ, from the Latin name Lucas. Luke, the writer of this Gospel and of Acts of Apostles, was a physician and a faithful companion to the apostle Paul. (Col 4:14; see also “Introduction to Luke.”) Because of his Greek name and his style of writing, some have claimed that Luke was not a Jew. Also, at Col 4:10-14, Paul first speaks of “those circumcised” and later mentions Luke. However, that claim runs contrary to the indication at Ro 3:1, 2, which says that the Jews “were entrusted with the sacred pronouncements of God.” Therefore, Luke may have been a Greek-speaking Jew with a Greek name.

According to Luke: None of the Gospel writers identify themselves as such in their accounts, and titles are evidently not part of the original text. In some manuscripts of Luke’s Gospel, the title appears as Eu·ag·geʹli·on Ka·taʹ Lou·kanʹ (“Good News [or, “Gospel”] According to Luke”), whereas in others a shorter title, Ka·taʹ Lou·kanʹ (“According to Luke”), is used. It is not clear exactly when such titles were added or began to be used. Some suggest the second century C.E., since examples of the longer title have been found in Gospel manuscripts that have been dated to the end of the second century or early third century. According to some scholars, the opening words of Mark’s book (“The beginning of the good news about Jesus Christ, the Son of God”) may have been the reason why the term “gospel” (lit., “good news”) came to be used to describe these accounts. The use of such titles along with the name of the writer may have come about for practical reasons, providing a clear means of identification of the books.

1:1

that are given full credence: The Greek expression could also be rendered “that are given full credibility.” It highlights that the facts had been thoroughly examined. Combining this with the expression among us indicates that there was full conviction among Christians that all things connected with Christ had been fulfilled and had proved true and were worthy of being accepted with confidence. Therefore, some translations use such phrases as “that have been fully believed among us.” In other contexts, forms of the same Greek word are rendered “fully convinced” and “with firm conviction.”​—Ro 4:21; 14:5; Col 4:12.

1:2

attendants of the message: Or “servants of the word.” Two translations of the Christian Greek Scriptures into Hebrew (referred to as J^{18, 22} in App. C) here use the Tetragrammaton and read “servants of Jehovah’s word.”

1:3

traced: Or “carefully investigated.” Luke was not an eyewitness to the events he recorded. So in addition to being inspired by holy spirit, he evidently based his account on the following sources: (1) Written records available to him as he compiled Jesus’ genealogy. (Lu 3:23-38) (2) The inspired account penned by Matthew. (3) Personal interviews with many eyewitnesses (Lu 1:2), such as the surviving disciples and possibly Jesus’ mother, Mary. Nearly 60 percent of the material in Luke’s Gospel is unique to his account.​—See “Introduction to Luke.”

in logical order: Or “in an orderly sequence.” The Greek expression ka·the·xesʹ, rendered “in logical order,” can refer to sequence of time, topic, or logic, but it does not necessarily denote strict chronological order. That Luke did not always record the events in chronological sequence is evident from Lu 3:18-21. Therefore, all four Gospel accounts need to be examined to establish the order of events during Jesus’ life and ministry. Luke generally related events in chronological order, but he evidently allowed other factors to influence his systematic presentation of events and topics.

most excellent: The Greek word for “most excellent” (kraʹti·stos) is used in an official sense when addressing high officials. (Ac 23:26; 24:3; 26:25) Therefore, some scholars feel that this term may indicate that Theophilus held a high position before becoming a Christian. Others understand the Greek term to be simply a friendly or polite form of address or an expression of high esteem. Theophilus was evidently a Christian, for he had already been “taught orally” about Jesus Christ and his ministry. (Lu 1:4) Luke’s written statement would have served to assure him of the certainty of what he had previously learned by word of mouth. However, there are other views on this matter. Some feel that Theophilus was at first an interested person who later converted, whereas others feel that the name, meaning “Loved by God; Friend of God,” was used as a pseudonym for Christians in general. When addressing Theophilus at the beginning of Acts of Apostles, Luke does not use the expression “most excellent.”​—Ac 1:1.

1:5

Herod: Refers to Herod the Great.​—See Glossary.

Zechariah: From the Hebrew name meaning “Jehovah Has Remembered.” Some Bible translations use “Zacharias,” reflecting the Greek form of the name.

the division of Abijah: Abijah was a priestly descendant of Aaron. In King David’s day, Abijah was recognized as head of one of the paternal houses of Israel. David divided the priesthood into 24 divisions, each to serve at the sanctuary in Jerusalem for a one-week period every six months. The paternal house of Abijah was chosen by lot to head the eighth division. (1Ch 24:3-10) “The division of Abijah” did not necessarily have to do with the line of descent of Zechariah but with the priestly division with which Zechariah was assigned to serve.​—See study note on Lu 1:9.

Abijah: From the Hebrew name meaning “My Father Is Jehovah.”

Elizabeth: The Greek name E·lei·saʹbet comes from the Hebrew name ʼE·li·sheʹvaʽ (Elisheba), meaning “My God Is Plenty; God of Plenty.” Elizabeth was from the daughters of Aaron, that is, a descendant of Aaron, so John’s parents were both of priestly descent.

1:6

Jehovah: In this translation, this is the first occurrence of the divine name in the Gospel of Luke. Although existing Greek manuscripts use the word Kyʹri·os (Lord) here, there are good reasons to believe that the divine name was originally used in this verse and later replaced with the title Lord. (See App. C1 and C3 introduction; Lu 1:6.) The first two chapters of Luke’s account are rich with references to and allusions to expressions and passages in the Hebrew Scriptures where the divine name occurs. For example, the phrase commandments and legal requirements and similar combinations of legal terms can be found in the Hebrew Scriptures in contexts where the divine name is used or where Jehovah is speaking.​—Ge 26:2, 5; Nu 36:13; De 4:40; 27:10; Eze 36:23, 27.

1:9

his turn to offer incense: High Priest Aaron initially offered the incense on the golden altar. (Ex 30:7) However, his son Eleazar was given oversight of the incense and other tabernacle items. (Nu 4:16) Zechariah, who was an underpriest, is here described as burning the incense, so it appears that handling this service, except on the Day of Atonement, was not restricted to the high priest. The burning of incense may have been considered the most esteemed of the daily services at the temple. It was done after the sacrifice was offered, and during that time, the people would be gathered for prayer outside the sanctuary. According to Rabbinic tradition, lots were drawn for this service but a priest who had previously officiated was not allowed to do so again unless all present had performed the service before. If this is so, a priest might have the honor only once in a lifetime.

sanctuary: In this context, the Greek word na·osʹ refers to the central temple building. When it was Zechariah’s “turn to offer incense,” he had to enter the Holy, the first compartment of the sanctuary, where the altar of incense was located.​—See study notes on Mt 27:5; 27:51 and App. B11.

the sanctuary of Jehovah: As mentioned in the study note on Lu 1:6, the first two chapters of Luke’s account are rich with references to and allusions to passages and expressions in the Hebrew Scriptures where the divine name occurs. For example, expressions corresponding to the combination “sanctuary [or “temple”] of Jehovah” often include the Tetragrammaton. (Nu 19:20; 2Ki 18:16; 23:4; 24:13; 2Ch 26:16; 27:2; Jer 24:1; Eze 8:16; Hag 2:15) As explained in App. C1, there are good reasons to believe that the divine name was originally used in this verse and later replaced with the title Lord. Therefore, the name Jehovah is used in the main text.​—See App. C3 introduction; Lu 1:9.

1:11

Jehovah’s angel: Starting at Ge 16:7, this phrase is often found in the Hebrew Scriptures as a combination of the Hebrew word for “angel” and the Tetragrammaton. When it occurs at Zec 3:5, 6 in an early copy of the Septuagint, the Greek word agʹge·los (angel; messenger) is followed by the divine name written in Hebrew characters. This fragment, found in a cave in Nahal Hever, Israel, in the Judean Desert, is dated between 50 B.C.E. and 50 C.E. The reasons why the New World Translation uses the expression “Jehovah’s angel” in the main text, although available Greek manuscripts of Lu 1:​11 read “Lord’s angel,” are explained in App. C1 and C3.

1:13

John: See study note on Mt 3:1.

1:15

in the sight of Jehovah: The Greek expression e·noʹpi·on Ky·riʹou (lit., “in sight of [before] Lord”) reflects a Hebrew idiom and occurs over 100 times in existing copies of the Septuagint as a translation of Hebrew phrases where the Tetragrammaton is used in the original text. (Jg 11:11; 1Sa 10:19; 2Sa 5:3; 6:5) The Hebrew Scripture background for this expression is an indication that Kyʹri·os is here used as a substitute for the divine name.​—See App. C3 introduction; Lu 1:15.

holy spirit: Or “holy active force.”​—See Glossary, “Holy spirit”; “Spirit.”

1:16

Jehovah: The angel’s message to Zechariah (vss. 13-17) strongly reflects language used in the Hebrew Scriptures. For example, the combination of Kyʹri·os (Lord) and The·osʹ (God) along with a personal pronoun (here rendered Jehovah their God) is common in quotations from the Hebrew Scriptures. (Compare the expression “Jehovah your God” at Lu 4:8, 12; 10:27.) In the Hebrew Scriptures, the combination “Jehovah their God” occurs over 30 times, whereas the expression “the Lord their God” is never used. Also, the term the sons of Israel reflects a Hebrew idiom used many times in the Hebrew Scriptures, meaning “the people of Israel” or “the Israelites.”​—Ge 36:31; ftn.; see App. C3 introduction; Lu 1:16.

1:17

Elijah’s: From the Hebrew name meaning “My God Is Jehovah.”

to turn back the hearts of fathers to children: This expression, quoting a prophecy at Mal 4:6, is not foretelling a general reconciliation between fathers and their children. Rather, John’s message would move fathers to repent, changing their hard hearts into humble, teachable hearts, like those of obedient children. Some would become children of God. Malachi similarly foretold that the hearts of sons would turn back to fathers, meaning that repentant men would become more like Abraham, Isaac, and Jacob, their faithful forefathers.

get ready for Jehovah a prepared people: The angel’s words to Zechariah (vss. 13-17) contain allusions to such verses as Mal 3:1; 4:5, 6; and Isa 40:3, where the divine name is used. (See study notes on Lu 1:15, 16.) An expression similar to the Greek phrase for to get ready . . . a people can be found in the Septuagint at 2Sa 7:24, where the Hebrew text reads: “You established your people Israel . . . , O Jehovah.”​—See App. C3 introduction; Lu 1:17.

1:19

Gabriel: From the Hebrew name meaning “A Strong (Able-Bodied) One of God.” (Da 8:15, 16) Other than Michael, Gabriel is the only angel named in the Bible and the only materialized angel to reveal his own name.

declare this good news: The Greek verb eu·ag·ge·liʹzo·mai is related to the noun eu·ag·geʹli·on, “good news.” The angel Gabriel is here acting as an evangelizer.​—See study notes on Mt 4:23; 24:14; 26:13.

1:23

holy service: Or “public service.” The Greek word lei·tour·giʹa used here and the related words lei·tour·geʹo (to render public service) and lei·tour·gosʹ (public servant, or worker) were used by the ancient Greeks and Romans to refer to work or service for the State or for civil authorities and done for the benefit of the people. For example, at Ro 13:6, the secular authorities are called God’s “public servants” (plural form of lei·tour·gosʹ) in the sense that they provide beneficial services for the people. The term as used here by Luke reflects the usage found in the Septuagint, where the verb and noun forms of this expression frequently refer to the temple service of the priests and Levites. (Ex 28:35; Nu 8:22) Service performed at the temple included the idea of a public service for the benefit of the people. However, it also included holiness, since the Levitical priests taught God’s Law and offered sacrifices that covered the sins of the people.​—2Ch 15:3; Mal 2:7.

1:25

how Jehovah has dealt with me: Or “what Jehovah has done for me.” Here Elizabeth expresses her gratitude in a way that may bring to mind Sarah’s experience as described at Ge 21:1, in which verse the divine name occurs. Elizabeth’s comment about how her reproach of being childless has been taken away echoes the words of Rachel, recorded at Ge 30:23.​—See App. C1 and C3 introduction; Lu 1:25.

1:26

In her sixth month: That is, the sixth month of Elizabeth’s pregnancy, as shown by the context, verses 24 and 25. Lit., “In the sixth month.”

1:27

promised in marriage: See study note on Mt 1:18.

Mary: Corresponding to the Hebrew name “Miriam.” Six women in the Christian Greek Scriptures are named Mary: (1) Mary the mother of Jesus, (2) Mary Magdalene (Mt 27:56; Lu 8:2; 24:10), (3) Mary the mother of James and Joses (Mt 27:56; Lu 24:10), (4) Mary the sister of Martha and Lazarus (Lu 10:39; Joh 11:1), (5) Mary the mother of John Mark (Ac 12:12), and (6) Mary of Rome (Ro 16:6). In Jesus’ day, Mary was one of the most common female names.

1:28

Jehovah is with you: This and similar phrases that include the divine name often occur in the Hebrew Scriptures. (Ru 2:4; 2Sa 7:3; 2Ch 15:2; Jer 1:19) The angel’s greeting to Mary is similar to the words used when Jehovah’s angel addressed Gideon at Jg 6:12: “Jehovah is with you, you mighty warrior.”​—See App. C1 and C3 introduction; Lu 1:28.

1:31

Jesus: See study note on Mt 1:21.

1:32

Jehovah God: As mentioned in the study note on Lu 1:6, the first two chapters of Luke’s account are rich with references to and allusions to passages and expressions in the Hebrew Scriptures where the divine name occurs. The angel’s words about the throne of David are an allusion to the promise at 2Sa 7:12, 13, 16, where Jehovah is speaking to David through the prophet Nathan and where the Tetragrammaton occurs several times in the immediate context. (2Sa 7:4-16) In the Christian Greek Scriptures, the expression here rendered “Jehovah God” and similar combinations occur mainly in quotes from the Hebrew Scriptures or in passages reflecting Hebrew language style.​—See study note on Lu 1:16 and App. C3 introduction; Lu 1:32.

1:36

your relative: This form of the Greek term (spelled syg·ge·nisʹ) occurs only once in the Christian Greek Scriptures, but another spelling (syg·ge·nesʹ) of the word is used in other verses. (Lu 1:58; 21:16; Ac 10:24; Ro 9:3) Both terms refer to a relative in general, someone belonging to the same extended family or clan. So Mary and Elizabeth were related, but the exact relationship is not specified. Zechariah and Elizabeth were of the tribe of Levi and Joseph and Mary were of the tribe of Judah, so the relationship may not have been close.

1:37

no declaration will be impossible for God: Or “no word from God will ever fail.” Or possibly, “nothing will be impossible for God.” The Greek word rheʹma, rendered “declaration,” can refer to “a word; a saying; a declaration.” Or it can refer to “a thing; the thing spoken of,” whether an event, an action described, or the result of what has been declared. Although the Greek text could be rendered in different ways, the overall meaning remains the same, namely, that nothing is impossible as far as God is concerned or with respect to any of his promises. The wording here is similar to the Septuagint rendering of Ge 18:14, where Jehovah assured Abraham that his wife, Sarah, would give birth to Isaac in her old age.

1:38

Look! Jehovah’s slave girl!: With these words, Mary echoes expressions of other servants of Jehovah mentioned in the Hebrew Scriptures. For example, Hannah says in her prayer recorded at 1Sa 1:11: “O Jehovah of armies, if you look upon the affliction of your servant [or, “slave girl”].” At 1Sa 1:11, the Septuagint uses the same Greek word for “slave girl” as is used in Luke’s account.​—See App. C3 introduction; Lu 1:38.

1:39

traveled . . . into the mountainous country: From Mary’s home in Nazareth, this trip into the Judean hills might have taken three or four days, depending on where the city of Zechariah and Elizabeth was located. The distance may have been 100 km (60 mi) or more.

1:42

the fruitage of your womb: Or “the child in your womb.” The Greek word for “fruit; fruitage” (kar·posʹ) is here used figuratively together with the term rendered “womb” to refer to an unborn child. The whole expression reflects a Hebrew idiom that refers to offspring as a “fruit; fruitage,” or product, of human reproduction.​—Ge 30:2, ftn.; De 7:13, ftn.; 28:4, ftn.; Ps 127:3; 132:11, ftn.; Isa 13:18; La 2:20, ftn.

1:45

from Jehovah: The things spoken to Mary by the angel had their origin with Jehovah God. The Greek expression pa·raʹ Ky·riʹou, here rendered “from Jehovah,” occurs in existing copies of the Septuagint as a translation of Hebrew expressions in which the divine name is typically used.​—Ge 24:50; Jg 14:4; 1Sa 1:20; Isa 21:10; Jer 11:1; 18:1; 21:1; see App. C3 introduction; Lu 1:45.

1:46

And Mary said: Mary’s words of praise that follow in verses 46-55 contain well over 20 references to or allusions to the Hebrew Scriptures. Many of her expressions echo words of the prayer of Hannah, Samuel’s mother, who also received a blessing from Jehovah in the matter of childbirth. (1Sa 2:1-10) Some other examples of expressions referred to or alluded to can be found at Ps 35:9; Hab 3:18; Isa 61:10 (vs. 47); Ge 30:13; Mal 3:12 (vs. 48); De 10:21; Ps 111:9 (vs. 49); Job 12:19 (vs. 52); Ps 107:9 (vs. 53); Isa 41:8, 9; Ps 98:3 (vs. 54); Mic 7:20; Isa 41:8; 2Sa 22:51 (vs. 55). Mary’s words give evidence of her spirituality and her knowledge of the Scriptures. They show her appreciative attitude. Her words also reveal the depth of her faith, as she spoke of Jehovah as abasing the haughty and powerful and as helping the lowly and poor who seek to serve him.

My soul: Or “My whole being.” The Greek word psy·kheʹ, traditionally rendered “soul,” here refers to a person’s entire being. In this context, “my soul” can also be rendered “I.”​—See Glossary, “Soul.”

My soul magnifies Jehovah: Or “My soul praises (proclaims) the greatness of Jehovah.” These words of Mary may echo passages in the Hebrew Scriptures, such as Ps 34:3 and 69:30, where the divine name is used in the same verse or in the context. (Ps 69:31) In these verses, the same Greek word for “magnify” (me·ga·lyʹno) is used in the Septuagint.​—See study note on And Mary said in this verse and study notes on Lu 1:6, 25, 38 and App. C3 introduction; Lu 1:46.

1:58

that Jehovah had magnified his mercy to her: This expression reflects the wording of verses in the Hebrew Scriptures, including Ge 19:18-20, where Lot addresses Jehovah by saying: “Jehovah! . . . You are showing great kindness to me [lit., “You are magnifying your kindness”].”​—See App. C3 introduction; Lu 1:58.

1:66

hand: This term is often used figuratively for “power.” Since the hand applies the power of the arm, “hand” may also convey the idea of “applied power.”

hand of Jehovah: This phrase, as well as “Jehovah’s hand,” is often found in the Hebrew Scriptures as a combination of the Hebrew word for “hand” and the Tetragrammaton. (Ex 9:3; Nu 11:23; Jg 2:15; Ru 1:13; 1Sa 5:6, 9; 7:13; 12:15; 1Ki 18:46; Ezr 7:6; Job 12:9; Isa 19:16; 40:2; Eze 1:3) The Greek expression rendered “hand of Jehovah” also occurs at Ac 11:21; 13:11.​—See study notes on Lu 1:6, 9; Ac 11:21 and App. C3 introduction; Lu 1:66.

1:68

Let Jehovah be praised: Or “Blessed be Jehovah.” This expression of praise is common in the Hebrew Scriptures, where it is often used with the divine name.​—1Sa 25:32; 1Ki 1:48; 8:15; Ps 41:13; 72:18; 106:48; see App. C3 introduction; Lu 1:68.

1:69

a horn of salvation: Or “a powerful savior.” In the Bible, animal horns often represent strength, conquest, and victory. (1Sa 2:1; Ps 75:4, 5, 10; 148:14; ftns.) Also, rulers and ruling dynasties, both the righteous and the wicked, are symbolized by horns, and their achieving of conquests was likened to pushing with horns. (De 33:17; Da 7:24; 8:2-10, 20-24) In this context, the expression “a horn of salvation” refers to the Messiah as the one having power to save, a mighty savior.​—See Glossary, “Horn.”

1:74

rendering sacred service to him: Or “worshipping him.” The Greek verb la·treuʹo basically denotes serving. As used in the Scriptures, it refers to rendering service to God or in connection with the worship of him (Mt 4:10; Lu 2:37; 4:8; Ac 7:7; Ro 1:9; Php 3:3; 2Ti 1:3; Heb 9:14; 12:28; Re 7:15; 22:3) or to rendering service at the sanctuary or temple (Heb 8:5; 9:9; 10:2; 13:10). Thus, in some contexts the expression can also be rendered “to worship.” In a few cases, it is used in connection with false worship​—rendering service to, or worshipping, created things.​—Ac 7:42; Ro 1:25.

1:76

Jehovah: The prophetic words of Zechariah in the second part of this verse reflect the wording of Isa 40:3 and Mal 3:1, where the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See study notes on Lu 1:6, 16, 17; 3:4 and App. C3 introduction; Lu 1:76.

you will go ahead of Jehovah: John the Baptist would “go ahead of Jehovah” in the sense that he would be the forerunner of Jesus, who would represent his Father and come in his Father’s name.​—Joh 5:43; 8:29; see the study note on Jehovah in this verse.

1:80

the day he showed himself openly to Israel: Referring to the time when John the Baptist began his public ministry, that is, during the spring of 29 C.E.​—See study notes on Mr 1:9; Lu 3:1, 23.

LUKE

Study Notes​—Chapter 2

2:1

Caesar: Or “Emperor.” The Greek word Kaiʹsar corresponds to the Latin term Caesar. (See Glossary.) The name Augustus, a Latin word meaning “August One,” was first given by the Roman Senate as a title to Gaius Octavius, the first Roman emperor, in the year 27 B.C.E. He thus became known as Caesar Augustus. His decree resulted in Jesus’ being born in Bethlehem, in fulfillment of Bible prophecy.​—Da 11:20; Mic 5:2.

the inhabited earth: In a broad sense, the Greek word for “inhabited earth” (oi·kou·meʹne) refers to the earth as the dwelling place of mankind. (Lu 4:5; Ac 17:31; Ro 10:18; Re 12:9; 16:14) In the first century, this term was also used in reference to the vast Roman Empire, where the Jews had been dispersed.​—Ac 24:5.

to be registered: Augustus likely issued this decree because a census would help him to tax his subjects and conscript men for military service. In doing so, Augustus evidently fulfilled Daniel’s prophecy about a ruler “who causes an exactor to pass through the splendid kingdom.” Daniel further foretold that during the reign of that ruler’s successor, “a despised one,” something momentous would happen: “The Leader of the covenant,” or the Messiah, would be “broken,” or put to death. (Da 11:20-22) Jesus was executed during the reign of Augustus’ successor, Tiberius.

2:2

Quirinius . . . governor of Syria: Publius Sulpicius Quirinius, a distinguished Roman senator, is mentioned only once in the Bible. Scholars initially claimed that Quirinius served only one term of governorship over the Roman province of Syria in about 6 C.E., during which a rebellion broke out in response to a census. As a result, they attacked this passage and cast doubt on Luke’s account by reasoning that Quirinius was governor in 6 or 7 C.E., whereas Jesus’ birth was earlier. However, in 1764 an inscription was found that strongly suggests that Quirinius served as governor (or, legate) in Syria for two distinct terms. Other inscriptions too have led some historians to acknowledge that Quirinius served a term as governor of Syria earlier, in the B.C.E. period. It was evidently during this term that the first registration, mentioned in this verse, took place. Furthermore, the critics’ reasoning ignores three key facts. First, Luke acknowledges that there was more than one census, calling this the “first registration.” He was evidently aware of a later registration, which occurred about 6 C.E. That registration was mentioned by Luke in the book of Acts (5:37) and by Josephus. Second, Bible chronology rules out the possibility that Jesus was born during Quirinius’ second term. However, it does harmonize with Jesus’ being born during Quirinius’ first term, which was somewhere between the years 4 and 1 B.C.E. Third, Luke is well-known as a meticulous historian, one who lived in the era of many of the events he described. (Lu 1:3) In addition, he was inspired by holy spirit.​—2Ti 3:16.

2:4

went up from Galilee: There was a town named Bethlehem just 11 km (7 mi) from Nazareth, but prophecy specified that the Messiah would come from “Bethlehem Ephrathah.” (Mic 5:2) That Bethlehem, referred to as David’s city, was located in Judea, in the south. (1Sa 16:1, 11, 13) The direct distance (as the crow flies) from Nazareth to Bethlehem Ephrathah is about 110 km (69 mi). The actual travel distance through Samaria (based on present-day roads) may have been up to 150 km (93 mi). The route passes through hilly country, and the journey would have been an arduous one, taking several days.

2:7

the firstborn: This expression implies that Mary later had other children.​—Mt 13:55, 56; Mr 6:3.

manger: The Greek word phatʹne, rendered “manger,” means “feeding place.” It may have been some kind of feeding trough for animals, though the Greek word phatʹne can also refer to the stall in which animals are kept. (Compare Lu 13:15, where this Greek word is rendered “stall.”) In this context, it appears to refer to a feeding place, though the Bible does not specify whether this manger was an outdoor or an indoor trough or one connected with a stall.

lodging place: The Greek word could also be rendered “guest room,” as at Mr 14:14 and Lu 22:11.

2:8

shepherds: A large number of sheep were regularly needed for offerings at Jerusalem’s temple, so it is quite possible that some of the sheep raised around Bethlehem were intended for this purpose.

living out of doors: The Greek expression comes from a verb that combines a·grosʹ (“field”) and au·leʹ (“place open to the air”), so the word means “to live in the fields, to live under the open sky,” and implies spending the night outdoors. Sheep may be led out to pasture during the daytime in any season of the year. However, the shepherds were spending the night out in the fields with their flocks. So this indicates the time of Jesus’ birth. The rainy season in Israel begins about mid-October and lasts several months. By December, Bethlehem, like Jerusalem, frequently experiences frost at night. The fact that Bethlehem’s shepherds were in the fields at night points to a season prior to the start of the rains.​—See App. B15.

2:9

Jehovah’s angel: See study note on Lu 1:11 and App. C3 introduction; Lu 2:9.

Jehovah’s glory: The first two chapters of Luke’s account are rich with references to and allusions to passages and expressions from the Hebrew Scriptures where the divine name occurs. In the Hebrew Scriptures, the corresponding Hebrew expression for “glory” occurs along with the Tetragrammaton more than 30 times. Some examples are found at Ex 16:7; 40:34; Le 9:6, 23; Nu 14:10; 16:19; 20:6; 1Ki 8:11; 2Ch 5:14; 7:1; Ps 104:31; 138:5; Isa 35:2; 40:5; 60:1; Eze 1:28; 3:12; 10:4; 43:4; Hab 2:14.​—See study notes on Lu 1:6; 1:9 and App. C3 introduction; Lu 2:9.

2:11

who is Christ: The angel’s use of this title was evidently prophetic, since the outpouring of holy spirit at the time of Jesus’ baptism marked the time of his becoming in actual fact the Messiah, or Christ.​—Mt 3:16, 17; Mr 1:9-11; Lu 3:21, 22.

Christ the Lord: The Greek expression here rendered “Christ the Lord” (khri·stosʹ kyʹri·os, lit., “Christ Lord”) occurs only here in the Christian Greek Scriptures. The angel’s use of these titles was evidently prophetic, and the clause could therefore be rendered “who is to be Christ the Lord.” (See study note on who is Christ in this verse.) Under inspiration, Peter explains at Ac 2:36 that God had made Jesus “both Lord and Christ.” However, the expression rendered “Christ the Lord” has also been understood in other ways. Some scholars have suggested the rendering “the anointed Lord.” Others have considered this combination of titles to mean “the Lord’s Christ,” which is the reading found in a few Latin and Syriac translations of Lu 2:11. Along these lines, some translations of the Christian Greek Scriptures into Hebrew (referred to as J^{5-8, 10} in App. C) use the rendering ma·shiʹach Yeho·wahʹ, that is, “Jehovah’s Christ.” For these and other reasons, some have understood the term at Lu 2:11 in a way similar to the Greek expression rendered “the Christ of Jehovah” at Lu 2:26.

2:14

and on earth peace among men of goodwill: Some manuscripts have readings that could be rendered “and on earth peace, goodwill toward men,” and this wording is reflected in some Bible translations. But the reading employed by the New World Translation has much stronger manuscript support. This angelic announcement did not refer to an expression of God’s goodwill toward all humans regardless of their attitudes and actions. Rather, it refers to those who will receive his goodwill because they display genuine faith in him and become followers of his Son.​—See study note on men of goodwill in this verse.

men of goodwill: The “goodwill” referred to in this angelic statement is evidently that displayed by God, not by humans. The Greek word eu·do·kiʹa can also be rendered “favor; good pleasure; approval.” The related verb eu·do·keʹo is used at Mt 3:17; Mr 1:11; and Lu 3:22 (see study notes on Mt 3:17; Mr 1:11), where God addresses his Son right after his baptism. It conveys the basic meaning, “to approve; to be well-pleased with; to regard favorably; to take delight in.” In line with this usage, the expression “men of goodwill” (an·throʹpois eu·do·kiʹas) refers to people who have God’s approval and goodwill, and it could also be rendered “people whom he approves; people with whom he is well-pleased.” So this angelic statement was referring to God’s goodwill, not toward men in general, but toward those who would please him by their genuine faith in him and by becoming followers of his Son. Although the Greek word eu·do·kiʹa in some contexts can refer to the goodwill of humans (Ro 10:1; Php 1:15), it is frequently used with regard to God’s goodwill, or good pleasure, or to the way approved by him (Mt 11:26; Lu 10:21; Eph 1:5, 9; Php 2:13; 2Th 1:11). In the Septuagint at Ps 51:18 (50:20, LXX), the word is used about the “goodwill” of God.

2:15

which Jehovah has made known to us: The angels conveyed the message, but the shepherds recognized the source as being Jehovah God. In the Septuagint, the Greek verb rendered “has made known” is used to translate a corresponding Hebrew verb in contexts where Jehovah communicates his will to humans or where humans want to know his will. In such scriptures, the original Hebrew text often uses the Tetragrammaton. (Ps 25:4; 39:4; 98:2; 103:6, 7) Therefore, it would be natural to connect the divine name with what the Jewish shepherds are here saying.​—See study note on Lu 1:6 and App. C1 and C3 introduction; Lu 2:15.

2:21

Jesus: See study note on Mt 1:21.

2:22

the time . . . for purifying them: That is, the time for them to be ceremonially cleansed for worship. The Mosaic Law required that a mother undergo purification for 40 days after giving birth to a male. (Le 12:1-4) This law evidently taught, not a demeaning view of women and childbirth, but a vital spiritual truth: Through the process of childbirth, the sin of Adam is transmitted from one generation to the next. Mary was no exception, contrary to claims made by religious scholars. (Ro 5:12) Luke would not have used the pronoun “them” in this verse to include Jesus, for he knew that holy spirit had shielded Jesus from the sinful condition of his imperfect human mother, so he did not need cleansing. (Lu 1:34, 35) Because Joseph arranged for the trip and as family head was responsible for seeing that the sacrifice was offered, Luke may have included Jesus’ adoptive father in the word “them.”

to present him to Jehovah: As the following verse shows, Jesus’ being brought to the temple after his birth is in accord with Jehovah’s words to Moses at Ex 13:1, 2, 12, where parents were commanded to “devote to Jehovah every firstborn male.” Also, the expression “to present him to Jehovah” is similar to what is described at 1Sa 1:22-28, where young Samuel is presented “before Jehovah” and dedicated to His service.​—See study notes on Lu 1:6; 2:23 and App. C3 introduction; Lu 2:22.

2:23

Jehovah’s Law: The expression “Jehovah’s Law,” as well as “the Law of Jehovah,” occurs many times in the Hebrew Scriptures as a combination of the Hebrew word for “law” and the Tetragrammaton. (For example: Ex 13:9; 2Ki 10:31; 1Ch 16:40; 22:12; 2Ch 17:9; 31:3; Ne 9:3; Ps 1:2; 119:1; Isa 5:24; Jer 8:8; Am 2:4.) The expression just as it is written is a common introduction to Hebrew Scripture quotes in the Christian Greek Scriptures.​—Mr 1:2; Ac 7:42; 15:15; Ro 1:17; 10:15; see study note on Lu 1:6 and App. C3 introduction; Lu 2:23.

Every firstborn male: The passage at Lu 2:22-24 refers not only to the sacrifice made at the time of Mary’s purification (see study notes on Lu 2:22; 2:24) but also to the requirement in the Law that a couple pay five silver shekels at the birth of their firstborn. As the firstborn son, Jesus was sanctified to God and belonged to him. For this reason, the Law required that Jesus be redeemed by his parents, Joseph and Mary. (Ex 13:1, 2; Nu 18:15, 16) The payment was to be made when the child was “a month old and up.” So Joseph would have been allowed to pay the five shekels at the same time that Mary made her purification offering, that is, 40 days after Jesus’ birth.

Jehovah: The quote in this verse is based on Ex 13:2, 12, where the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

2:24

they offered a sacrifice: Under the Mosaic Law, a woman remained ceremonially unclean for a set length of time after giving birth. Once the time had elapsed, a burnt offering and a sin offering were made for her.​—Le 12:1-8.

the Law of Jehovah: See study note on Lu 2:23 and App. C3 introduction; Lu 2:24.

a pair of turtledoves or two young pigeons: The Law allowed for women of little means to offer birds instead of a sheep, which would have been far costlier. (Le 12:6, 8) Clearly, Joseph and Mary were poor at this time, which shows that the astrologers came, not when Jesus was a newborn, but when he was older. (Mt 2:9-11) If Joseph and Mary had already received the costly gifts that those men brought, the couple could readily have afforded a sheep for sacrifice when they went to the temple.

2:25

Simeon: This name comes from a Hebrew verb meaning “to hear; to listen.” Like Zechariah and Elizabeth, Simeon is described as righteous. (Lu 1:5, 6) He is also called devout, a rendering of the Greek word eu·la·besʹ, which is used in the Christian Greek Scriptures to denote being careful and conscientious in matters of worship.​—Ac 2:5; 8:2; 22:12.

2:26

the Christ: Or “the Anointed One; the Messiah.” The title “Christ” is derived from the Greek word Khri·stosʹ and is equivalent to the title “Messiah” (from Hebrew ma·shiʹach), both meaning “Anointed One.”​—See study note on Mt 1:1 and on the Christ of Jehovah in this verse.

the Christ of Jehovah: There are good reasons for using the divine name in the main text, although available Greek manuscripts literally read “the Christ of Lord” (ton khri·stonʹ Ky·riʹou). In existing copies of the Septuagint, this expression corresponds to the Hebrew term ma·shiʹach YHWH, that is, “anointed (one) of Jehovah,” used 11 times in the Hebrew Scriptures.​—1Sa 24:6 (twice), 10; 26:9, 11, 16, 23; 2Sa 1:14, 16; 19:21; La 4:20; see App. C3 introduction; Lu 2:26.

2:29

Sovereign Lord: The Greek word de·spoʹtes has the basic meaning “lord; master; owner.” (1Ti 6:1; Tit 2:9; 1Pe 2:18) When used in direct address to God, as here and at Ac 4:24 and Re 6:10, it is rendered “Sovereign Lord” to denote the excellence of his lordship. Other translations have used such terms as “Lord,” “Master,” “Sovereign,” or “Ruler of all.” Many translations of the Christian Greek Scriptures into Hebrew use the Hebrew term ʼAdho·naiʹ (Sovereign Lord), but at least two such translations (referred to as J^{9, 18} in App. C) here use the divine name, Jehovah.

letting your slave go: The Greek word for “to let go” literally means “to set free; to release; to dismiss.” Here it is used as a euphemism for “to let die.” For a person to die in peace could mean his dying a tranquil death after having enjoyed a full life or after the realization of a cherished hope. (Compare Ge 15:15; 1Ki 2:6.) God’s promise to Simeon had now been fulfilled; he had seen the promised “Christ of Jehovah,” God’s means of salvation. Simeon could now feel an inner peace and tranquility and be content with sleeping in death until the resurrection.​—Lu 2:26.

2:32

for removing the veil from the nations: Or “for revelation to the nations.” The Greek term a·po·kaʹly·psis, rendered “removing the veil,” denotes “an uncovering” or “a disclosure” and is often used regarding revelations of spiritual matters or of God’s will and purposes. (Ro 16:25; Eph 3:3; Re 1:1) Aged Simeon here referred to the child Jesus as a light, and he indicated that spiritual enlightenment was also to benefit the non-Jewish nations, not just the natural Jews and proselytes. Simeon’s prophetic words were in agreement with prophecies in the Hebrew Scriptures, such as those recorded at Isa 42:6 and 49:6.

2:34

the rising again: The Greek word a·naʹsta·sis used here is usually rendered “resurrection” in the Christian Greek Scriptures. (See study note on Mt 22:23.) Simeon’s words in this verse indicate that people would react to Jesus in different ways, uncovering the reasonings of their hearts. (Lu 2:35) To unbelievers, Jesus would be a sign to be spoken against, or an object of contempt. Such faithless ones would reject him, stumble over him, and fall. As foretold, Jesus proved to be a stone of stumbling to many Jews. (Isa 8:14) Others, however, would put faith in Jesus. (Isa 28:16) They would be figuratively resurrected, or raised up, from a state of being “dead in [their] trespasses and sins” and would come to enjoy a righteous standing with God.​—Eph 2:1.

2:35

a long sword: Since there is no Scriptural indication that Mary had an actual sword run through her, this expression evidently refers to the pain, suffering, and sorrow that Mary would undergo in connection with her son’s death on a torture stake.​—Joh 19:25.

you: Or “your own soul; your life.”​—See Glossary, “Soul.”

2:36

Anna: The Greek form of the Hebrew name Hannah, meaning “Favor; Grace.” By speaking about young Jesus to all those waiting for Jerusalem’s deliverance, she acted as a prophetess. The basic sense of the term “prophesying” is the declaring of inspired messages from God, the revealing of the divine will.​—See study note on Ac 2:17.

2:37

never missing from the temple: Anna was constantly at the temple, possibly from the time the temple gates were opened in the morning until they were closed in the evening. Her sacred service included fasting and supplications, indicating that she mourned over the prevailing conditions and longed for change, like other faithful servants of God. (Ezr 10:1; Ne 1:4; La 1:16) For centuries the Jews had been subject to foreign powers, and deteriorating religious conditions had reached even to the temple and its priesthood. Those conditions could well explain why Anna and others were earnestly “waiting for Jerusalem’s deliverance.”​—Lu 2:38.

rendering sacred service: Or “worshipping.”​—See study note on Lu 1:74.

2:38

God: The earliest Greek manuscripts here use The·osʹ (God). However, other Greek manuscripts and translations into Latin and Syriac use the term for “the Lord.” A number of translations of the Christian Greek Scriptures into Hebrew (referred to as J^{5, 7-17, 28} in App. C) use the divine name, and the phrase can be rendered “giving thanks to Jehovah.”

2:39

the Law of Jehovah: This expression, as well as “Jehovah’s Law,” occurs many times in the Hebrew Scriptures as a combination of the Hebrew word for “law” and the Tetragrammaton.​—Ex 13:9; 2Ki 10:31; 1Ch 16:40; 22:12; 2Ch 17:9; 31:3; Ne 9:3; Ps 1:2; 119:1; Isa 5:24; Jer 8:8; Am 2:4; see study notes on Lu 1:6; 2:23 and App. C3 introduction; Lu 2:39.

they went back into Galilee: Although this statement may seem to indicate that Joseph and Mary went straight to Nazareth after presenting Jesus at the temple, Luke’s account is highly condensed. Matthew’s account (2:1-23) provides additional details regarding the visit of the astrologers, Joseph and Mary’s flight to Egypt to escape King Herod’s murderous plan, Herod’s death, and the family’s return to Nazareth.

2:41

his parents were accustomed: The Law did not require women to attend the Passover celebration. Yet, it was Mary’s custom to accompany Joseph on the annual journey to Jerusalem for the festival. (Ex 23:17; 34:23) Each year, they made the trip with their growing family. It may have been a round-trip of nearly 300 km (190 mi) through hilly terrain.

2:42

went up: That is, they went up to Jerusalem, a journey that involved ascending through hilly and mountainous terrain.​—See study note on Lu 2:4.

2:46

asking them questions: As shown by the reaction of those listening to Jesus, his questions were not merely those of a boy seeking to satisfy his curiosity. (Lu 2:47) The Greek word rendered “asking . . . questions” could in some contexts refer to the type of questioning and counterquestioning used in a judicial examination. (Mt 27:11; Mr 14:60, 61; 15:2, 4; Ac 5:27) Historians say that some of the foremost religious leaders would customarily remain at the temple after festivals and teach at one of the spacious porches there. People could sit at the feet of those men to listen and to ask questions.

2:47

were in constant amazement: Here the form of the Greek verb for “be amazed” may denote continued or repeated astonishment.

2:49

he said to them: The words that follow are Jesus’ first words recorded in the Bible. As a young boy, Jesus was evidently not fully aware of his prehuman existence. (See study notes on Mt 3:16; Lu 3:21.) Yet, it seems reasonable that his mother and his adoptive father had passed on to him the information received during angelic visitations as well as through the prophecies of Simeon and Anna, spoken during the family’s trip to Jerusalem 40 days after Jesus’ birth. (Mt 1:20-25; 2:13, 14, 19-21; Lu 1:26-38; 2:8-38) Jesus’ reply indicates that he to some extent understood the miraculous nature of his birth and his special personal relationship with his heavenly Father, Jehovah.

I must be in the house of my Father: The Greek expression for “in the house of my Father” is literally rendered “in the [things] of my Father.” The context shows that Joseph and Mary were concerned about Jesus’ whereabouts, so it is most natural to understand these words to refer to a location, or place, that is, “the house [or “dwelling; courts”] of my Father.” (Lu 2:44-46) Later, during his ministry, Jesus specifically referred to the temple as “the house of my Father.” (Joh 2:16) According to some scholars, though, this expression could also be understood more broadly as, “I need to be concerned [or, “busy”] with the things of my Father.”

2:51

he went down: Jerusalem was about 750 m (2,500 ft) above sea level. The term ‘go down’ is used here of leaving Jerusalem.​—Lu 10:30, 31; Ac 24:1; 25:7; compare study notes on Mt 20:17; Lu 2:4, 42.

continued subject: Or “remained in subjection; remained obedient.” The continuous form of the Greek verb indicates that after impressing the teachers at the temple with his knowledge of God’s Word, Jesus went home and humbly subjected himself to his parents. This obedience was more significant than that of any other child; it was part of his fulfilling the Mosaic Law in every detail.​—Ex 20:12; Ga 4:4.

sayings: Or “things.”​—See study note on Lu 1:37.

LUKE

Study Notes​—Chapter 3

3:1

the 15th year of the reign of Tiberius: Caesar Augustus died on August 17, 14 C.E. (Gregorian calendar). On September 15, Tiberius allowed the Roman Senate to proclaim him emperor. If the years were counted from the death of Augustus, the 15th year of Tiberius’ reign ran from August 28 C.E. to August 29 C.E. If counted from when he was formally proclaimed emperor, the 15th year ran from September 28 C.E. to September 29 C.E. John evidently began his ministry in the spring (in the northern hemisphere) of 29 C.E., which is within the 15th year of the reign of Tiberius. In Tiberius’ 15th year, John would have been about 30 years old, which was the age when the Levite priests began their service at the temple. (Nu 4:2, 3) Similarly, when Jesus was baptized by John and “began his work,” according to Lu 3:21-23, “he was about 30 years old.” Jesus’ death took place in the spring month of Nisan, so his three-and-a-half-year ministry evidently began in the fall, about the month of Ethanim (September/October). John was likely six months older than Jesus and evidently began his ministry six months before Jesus did. (Lu, chap. 1) Therefore, it is reasonable to conclude that John began his ministry in the spring of 29 C.E.​—See study notes on Lu 3:23; Joh 2:13.

Herod: That is, Herod Antipas, son of Herod the Great.​—See Glossary.

was district ruler: Lit., “was tetrarch,” that is, a minor district ruler or territorial prince ruling only with the approval of the Roman authorities.​—See study notes on Mt 14:1; Mr 6:14.

Philip his brother: That is, a half brother of Herod Antipas. Philip was a son of Herod the Great by his wife Cleopatra of Jerusalem. He is sometimes referred to as Philip the tetrarch to distinguish him from his half brother also named Philip (sometimes called Herod Philip), mentioned at Mt 14:3 and Mr 6:17.​—See also study note on Mt 16:13.

Ituraea: A small territory of varying and undefined boundaries located NE of the Sea of Galilee, evidently in the vicinity of the Lebanon and Anti-Lebanon mountain ranges.​—See App. B10.

Trachonitis: The name comes from a Greek root meaning “rough,” probably a reference to the roughness of the terrain in that area. Trachonitis was part of the territory previously known as Bashan (De 3:3-14) located E of Ituraea, and it measured only about 900 sq km (350 sq mi) in area. The northern limits of this territory reached to some 40 km (25 mi) SE of Damascus.

Lysanias: According to Luke’s account, Lysanias “was district ruler [lit., “was tetrarch”]” of the Roman district of Abilene at the time when John the Baptist began his ministry. An inscription found at Abila, the capital of Abilene, near Damascus of Syria (see App. B10), confirms that a tetrarch named Lysanias ruled at the same time as the Roman Emperor Tiberius. This finding refuted the claim made by some critics who had insisted that Luke confused this Lysanias with a king named Lysanias, who ruled in nearby Chalcis and was put to death about 34 B.C.E., decades earlier than the time Luke mentions.

Abilene: A Roman district, or tetrarchy, named after its capital Abila and located in the region of the Anti-Lebanon Mountains N of Mount Hermon.​—See Glossary, “Lebanon Mountain range.”

3:2

chief priest Annas and . . . Caiaphas: When pinpointing the beginning of the ministry of John the Baptist, Luke refers to the days when the Jewish priesthood was being dominated by two powerful men. Annas was appointed high priest about 6 or 7 C.E. by Quirinius, the Roman governor of Syria, and served until about 15 C.E. Even after Annas was deposed by the Romans and no longer held the official title of high priest, he evidently continued to exercise great power and influence as high priest emeritus and the predominant voice of the Jewish hierarchy. Five of his sons held the office of high priest, and his son-in-law Caiaphas served as high priest from about 18 C.E. to about 36 C.E. So although Caiaphas served as high priest in 29 C.E., Annas could rightly be designated a “chief priest” because of his dominant position.​—Joh 18:13, 24; Ac 4:6.

John: Only in Luke’s account is John introduced as the son of Zechariah. (See study note on Lu 1:5.) Also, Luke alone mentions that God’s declaration came to John, using wording similar to that found in the Septuagint regarding the prophet Elijah (1Ki 17:2; 21:28 [20:28, LXX]), who pictured John. (Mt 11:14; 17:10-13) All three synoptic Gospels (Matthew, Mark, and Luke) locate John in the wilderness, but Matthew specifies it as “the wilderness of Judea,” that is, the generally uninhabited, barren eastern slope of the Judean mountains stretching down​—a drop of some 1,200 m (3,900 ft)​—toward the western bank of the Jordan River and the Dead Sea.​—See study note on Mt 3:1.

3:3

baptism in symbol of repentance: See study note on Mr 1:4.

3:4

Jehovah: At Isa 40:3, quoted here, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. (See App. C.) Luke applies this prophecy to John the Baptist. John would prepare the way of Jehovah in that he would be the forerunner of Jesus, who would represent his Father and come in his Father’s name. (Joh 5:43; 8:29) In the apostle John’s Gospel, John the Baptist applies this prophecy to himself.​—Joh 1:23.

Make his roads straight: See study note on Mt 3:3.

3:7

baptized: Or “immersed; dipped.”​—See study note on Mt 3:11.

You offspring of vipers: See study note on Mt 3:7.

3:8

fruits that befit repentance: The plural form of the Greek word for “fruit; fruitage” (kar·posʹ) is here used figuratively to refer to evidence and actions that would indicate a change of mind or attitude on the part of those listening to John.​—Mt 3:8; Ac 26:20; see study notes on Mt 3:2, 11 and Glossary, “Repentance.”

3:12

tax collectors: See study note on Mt 5:46.

3:14

those in military service: These were evidently native Jewish soldiers who may have been engaged in a type of police inspection, collecting customs or other taxes. Jewish soldiers were in a covenant relationship with Jehovah God. If they desired to be baptized in symbol of repentance of sins, they were obliged to change their conduct and no longer be guilty of extortion and other crimes for which soldiers were notorious.​—Mt 3:8.

accuse anybody falsely: The Greek term translated “accuse . . . falsely” (sy·ko·phan·teʹo) used here is rendered “extorted” or “extorted by false accusation” at Lu 19:8. (See study note on Lu 19:8.) The literal meaning of the verb has been explained to be “to take by fig-showing.” There are various explanations of the origin of this word. One is that in ancient Athens, the exporting of figs from the province was prohibited. Therefore, someone who denounced others by accusing them of attempting to export figs was termed a “fig-shower.” The term came to designate a person who accused others falsely for the sake of gain, or a blackmailer.

provisions: Or “wages; pay.” The expression is used here as a military technical term, referring to a soldier’s pay, ration money, or allowance. Originally, food and other provisions may have been included as part of a soldier’s allowance. The Jewish soldiers who came to John were possibly engaged in a type of police inspection, especially in connection with customs, or the collection of taxes. John may have given this counsel because the pay given to most soldiers was low, and there evidently was a tendency for soldiers to abuse their power in order to supplement their income. The term is also used in the expression “at his own expense” at 1Co 9:7, where Paul refers to the pay to which a Christian “soldier” is entitled.

3:15

were in expectation: Or “were waiting expectantly.” Such anticipation may have resulted from the angels’ announcement of Jesus’ birth and the shepherds’ subsequent proclamation of that message. (Lu 2:8-11, 17, 18) Thereafter, at the temple, the prophetess Anna spoke freely about the child. (Lu 2:36-38) Also, the astrologers’ statement that they had come to do obeisance to “the one born king of the Jews” had an impact on Herod, the chief priests, the scribes, and all in Jerusalem.​—Mt 2:1-4.

3:16

baptize you: See study note on Mt 3:11.

sandals: See study note on Mt 3:11.

3:17

winnowing shovel: See study note on Mt 3:12.

chaff: See study note on Mt 3:12.

fire that cannot be put out: See study note on Mt 3:12.

3:19

district ruler: See study note on Mt 14:1.

3:21

As he was praying: In his Gospel, Luke gives the matter of prayer special attention. Only Luke mentions a number of Jesus’ prayers. For example, here Luke adds the detail that Jesus was praying at the time of his baptism. Some of the significant words that he used in his prayer on that occasion were apparently later recorded by Paul. (Heb 10:5-9) Other instances in which Luke alone mentions Jesus’ praying are Lu 5:16; 6:12; 9:18, 28; 11:1; 23:46.

the heaven: See study note on Mt 3:16.

the heaven was opened up: God evidently caused Jesus to perceive heavenly matters, which may well have included the memory of his prehuman life. Jesus’ own expressions after his baptism, particularly his intimate prayer on Passover night, 33 C.E., show that he knew of his prehuman existence, recalled the things he heard and saw his Father say and do, and remembered the glory that he himself had enjoyed in heaven. (Joh 6:46; 7:28, 29; 8:26, 28, 38; 14:2; 17:5) These memories may have been restored to Jesus at the time of his baptism and anointing.

3:22

like a dove: Doves had both a sacred use and a symbolic meaning. They were offered as sacrifices. (Mr 11:15; Joh 2:14-16) They symbolized innocence and purity. (Mt 10:16) A dove released by Noah brought an olive leaf back to the ark, indicating that the floodwaters were receding (Ge 8:11) and that a time of rest and peace was at hand (Ge 5:29). Thus, at Jesus’ baptism, Jehovah may have used the dove to call attention to the role of Jesus as the Messiah, the pure and sinless Son of God who would sacrifice his life for mankind and lay the basis for a period of rest and peace during his rule as King. The way that God’s holy spirit, or active force, came down upon Jesus at his baptism may have looked like the fluttering of a dove as it nears its perch.

a voice came out of heaven: The first of three instances in the Gospel accounts where Jehovah is reported as speaking audibly to humans.​—See study notes on Lu 9:35; Joh 12:28.

You are my Son: See study note on Mr 1:11.

I have approved you: See study note on Mr 1:11.

3:23

began his work: Or “began his ministry; started to teach.” Lit., “began; started.” Luke uses the same Greek expression at Ac 1:21, 22 and 10:37, 38 when referring to the start of Jesus’ earthly ministry. His public ministry involved preaching, teaching, and disciple-making.

being the son, as the opinion was, of Joseph: Joseph was actually Jesus’ adoptive father, since Jesus was begotten by holy spirit. However, the people in Nazareth saw Joseph and Mary raise Jesus, so they naturally considered him to be Joseph’s son. This is indicated by other scriptures, such as Mt 13:55 and Lu 4:22, where the inhabitants of Nazareth refer to Jesus as “the carpenter’s son” and “a son of Joseph.” On one occasion, people who stumbled at Jesus remarked: “Is this not Jesus the son of Joseph, whose father and mother we know?” (Joh 6:42) Also, Philip told Nathanael: “We have found . . . Jesus, the son of Joseph.” (Joh 1:45) Luke’s account here confirms that Jesus’ being called “the son of Joseph” was simply current opinion.

as the opinion was: Or possibly, “as it was established by law.” This rendering has been suggested by a few scholars, since the Greek term allows for this idea. In this context, that rendering would convey the thought of being legally established according to genealogical reckonings available at the time. However, the rendering in the main text of the New World Translation is supported by most scholars.

Joseph, son of Heli: According to Mt 1:16, “Jacob became father to Joseph the husband of Mary.” In Luke’s account, Joseph is called the “son of Heli,” evidently meaning that he is Heli’s son-in-law. (For a similar case, see the study note on Lu 3:27.) When tracing the bloodline from a grandfather to a grandson through a daughter, it was customary for the Jews to focus on the men in the genealogies, which may be why Luke omits the daughter’s name and lists her husband as a son. Luke evidently traces Jesus’ descent through Mary, so it would seem that Heli was Mary’s father and the maternal grandfather of Jesus.​—See study notes on Mt 1:1, 16; Lu 3:27.

3:27

Zerubbabel, son of Shealtiel: Although Zerubbabel is frequently called “the son of Shealtiel” (Ezr 3:2, 8; 5:2; Ne 12:1; Hag 1:1, 12, 14; 2:2, 23; Mt 1:12), he is once identified as one of “the sons of Pedaiah,” a brother of Shealtiel. (1Ch 3:17-19) Zerubbabel was likely the natural son of Pedaiah, but it seems that he was legally reckoned as the son of Shealtiel. If Pedaiah died when his son Zerubbabel was a boy, Pedaiah’s oldest brother, Shealtiel, might have raised Zerubbabel as his own son. Or if Shealtiel died childless and Pedaiah performed levirate marriage on his behalf, the son of Pedaiah by Shealtiel’s wife would have been reckoned as Shealtiel’s legal heir.

Shealtiel, son of Neri: According to 1Ch 3:17 and Mt 1:12, Shealtiel was the son of Jeconiah, not Neri. Perhaps Shealtiel married Neri’s daughter, thus becoming his son-in-law, and could therefore be called the “son of Neri.” It was not uncommon in Hebrew genealogical listings to speak of a son-in-law as a son. In a similar way, Luke apparently called Joseph “son of Heli,” Mary’s father.​—See study note on Lu 3:23.

3:29

Jesus: Or “Joshua (Jeshua).” Some ancient manuscripts here read “Jose(s).”​—See study note on Mt 1:21.

3:31

Nathan: The son of David by Bath-sheba from whom Mary descended. (2Sa 5:13, 14; 1Ch 3:5) In the Christian Greek Scriptures, he is mentioned only here. Luke’s genealogy of Jesus differs from Matthew’s, but the difference in nearly all the names in Luke’s account can be resolved when realizing that Luke traced the line through David’s son Nathan, whereas Matthew traced the line through David’s son Solomon. (Mt 1:6, 7) Luke apparently follows the ancestry of Mary, thus showing Jesus’ natural descent from David, while Matthew shows Jesus’ legal right to the throne of David by descent from Solomon through Joseph, who was legally Jesus’ father. Both Matthew and Luke indicate that Joseph was Jesus’ adoptive father.​—See study notes on Mt 1:1, 16; Lu 3:23.

3:32

Salmon: The Greek spelling is “Sala” in some ancient manuscripts and “Salmon” in others. Salmon married Rahab of Jericho, by whom he fathered Boaz. (Ru 4:20-22; Mt 1:4, 5) 1Ch 2:11 uses a different Hebrew spelling of his name. It says: “Salma became father to Boaz.”

3:33

Arni: This is a variant form of the name Ram (Greek, A·ramʹ) found at Mt 1:3, 4. At 1Ch 2:9, Ram is listed as one of “the sons of Hezron,” and Ru 4:19 says: “Hezron became father to Ram.” Some manuscripts use “Ram” here in Luke’s account, but there is good manuscript support for using the variant form “Arni.”

3:36

son of Cainan: A few ancient manuscripts omit “son of Cainan” here. This omission is in harmony with the Masoretic text of Ge 10:24; 11:12, 13; and 1Ch 1:18, where Shelah is listed as the son of Arpachshad. However, the name Cainan appears in these genealogical lists in existing copies of the Greek Septuagint, such as the Codex Alexandrinus of the fifth century C.E. A large number of manuscripts of the Gospel of Luke support the inclusion of the expression “son of Cainan,” so it is retained in most Bible translations.

3:38

son of Adam: Luke traces Jesus’ genealogy back to Adam, the forefather of all mankind. This is in line with Luke’s intent to write good news for all people, addressing both Jews and non-Jews. Matthew, on the other hand, who seems to have written his Gospel especially for the Jews, traces Jesus’ genealogy back to Abraham. The universal appeal of Luke’s Gospel can also be seen in his recording that Christ’s message and works could bring good no matter what a person’s background​—a Samaritan leper, a rich tax collector, and even a condemned thief dying on a stake.​—Lu 17:11-19; 19:2-10; 23:39-43.

Adam, son of God: This reference goes back to the origin of mankind and agrees with the Genesis account that the first man was created by God and in God’s image. (Ge 1:26, 27; 2:7) This statement also sheds light on other inspired statements, such as Ro 5:12; 8:20, 21; and 1Co 15:22, 45.

LUKE

Study Notes​—Chapter 4

4:1

led about by the spirit: The Greek word pneuʹma refers here to God’s spirit, which can act as a driving force, moving and impelling a person to do things in accord with God’s will.​—Mr 1:12; see Glossary, “Spirit.”

4:2

Devil: See study note on Mt 4:1.

4:4

Man must not live on bread alone: In recording Jesus’ quote from the Hebrew Scriptures, Luke cites a shorter portion of De 8:3 than Matthew does. Some ancient Greek manuscripts and translations, however, complete the quote and add “but by every word of God,” making Luke’s record similar to the parallel account at Mt 4:4. However, the shorter reading in Luke’s account has earlier manuscript support. Even so, it is worth noting that a number of translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7, 8, 10, 14, 15, 17} in App. C) that have the longer reading use the Tetragrammaton. They could be rendered “but by everything proceeding from Jehovah’s mouth.”

4:5

So he brought him up: The parallel account at Mt 4:8 adds the detail that the Devil took Jesus to “an unusually high mountain.” Luke here records the temptations in an order different from that of Matthew, but in this case, the order of events presented by Matthew is likely the correct one. (Mt 4:1-11) It seems reasonable to assume that Satan introduced the first two temptations with the subtle phrase “if you are a son of God” and then concluded with a blatant temptation to break the first of the Ten Commandments. (Ex 20:2, 3) It also seems fitting that Jesus would say: “Go away, Satan!” when replying to the last of the three tests. (Mt 4:10) And while the evidence is not conclusive, scholars have also noted that Mt 4:5 introduces the second temptation with a Greek word rendered “then.” Therefore, the wording of Matthew’s account may be slightly more specific as to time sequence than the Greek word rendered “so” here at Lu 4:5. While it is true that Luke followed a “logical order,” it was not necessarily a strict chronological order.​—See study note on Lu 1:3.

showed him: See study note on Mt 4:8.

kingdoms: See study note on Mt 4:8.

4:7

do an act of worship: See study note on Mt 4:9.

4:8

Jehovah: In this quote from De 6:13, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

4:9

battlement of the temple: See study note on Mt 4:5.

4:12

Jehovah: In this quote from De 6:16, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

4:15

synagogues: See Glossary, “Synagogue.”

4:16

according to his custom on the Sabbath day: There is no evidence that the Jews gathered in synagogues to observe the Sabbath at any point before the Babylonian exile. However, likely from the time of Ezra and Nehemiah, the custom of doing so developed. Fittingly, Jesus observed this spiritually beneficial custom. Throughout Jesus’ early life, his family was accustomed to going to the synagogue in Nazareth. In time, a similar practice of gathering for worship was instituted in the Christian congregation.

stood up to read: Scholars note that this is the earliest known description of a synagogue service. According to Jewish tradition, the service usually began with private prayers as the congregants entered the building, after which the words of Nu 15:37-41; De 6:4-9; 11:13-21 were recited. Public prayers followed, after which a portion of the Pentateuch was read aloud according to a schedule. Ac 15:21 states that in the first century C.E., such reading was done “on every Sabbath.” The next portion of the service, which seems to be the focus of this verse, was a reading from the prophets along with a lesson based on the reading. The reader customarily stood, and he may have had some freedom to choose his prophetic passage.​—See study note on Ac 13:15.

4:17

the scroll of the prophet Isaiah: The Dead Sea Scroll of Isaiah is composed of 17 parchment strips attached one to another, making up a roll measuring 7.3 m (24 ft) in length with 54 columns. The scroll used in the synagogue in Nazareth may have been of similar length. Without the help of chapter and verse numbers, which did not exist in the first century, Jesus would have had to locate the passage he wanted to read. But the fact that he found the place where the prophetic words were written demonstrates his thorough familiarity with God’s Word.

4:18

Jehovah’s: In this quote from Isa 61:1, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

he anointed: Luke here quotes from the Septuagint version of Isaiah’s prophecy, which reads “he anointed.” However, Jesus would have read from the Hebrew text of Isaiah’s prophecy (61:1, 2), where the verb for “anointed” is used along with the divine name, represented by four Hebrew consonants (transliterated YHWH). A number of translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7, 8, 10, 14, 15} in App. C) use the divine name here and read “Jehovah anointed.”

to proclaim liberty to the captives: Here Jesus quotes Isaiah’s prophecy, which some Jews might have applied literally. (Isa 61:1) However, Jesus’ ministry focused on releasing people from spiritual bondage. Therefore, the liberation that Jesus announced was a spiritual one. This prophecy and Jesus’ application of it to his ministry are evidently allusions to the Jubilee, which was to be celebrated every 50th year. During the Jubilee year, liberty was to be proclaimed throughout the land.​—Le 25:8-12.

4:19

Jehovah’s: In this quote from Isa 61:2, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

Jehovah’s acceptable year: Or “the year of Jehovah’s favor.” Here Jesus quotes from Isa 61:1, 2. Luke’s Greek text uses “acceptable year,” which follows the Septuagint rendering of the Hebrew expression “year of . . . goodwill [or, “favor,” ftn.].” Jesus applied this verse to himself, indicating that his ministry of salvation marked the beginning of this “year” that was “acceptable” to Jehovah for showing his goodwill and accepting people. Jesus’ reading stopped short of Isaiah’s next words concerning God’s relatively short “day of vengeance,” apparently to keep the focus on that longer “acceptable year,” during which God would show favor to those turning to him for salvation.​—Lu 19:9, 10; Joh 12:47.

4:20

and sat down: Jesus thereby signaled that he was about to speak. It was the custom in the synagogue that the one who read before the congregation did not go back to his former seat but sat down to teach where “all in the synagogue” could see him.​—Compare study note on Mt 5:1.

4:23

saying: Or “proverb; parable; illustration.” The Greek word pa·ra·bo·leʹ, which literally means “a placing beside (together),” may refer to a parable, a proverb, a saying, or an illustration.​—See study note on Mt 13:3.

your home territory: Lit., “your father’s place,” that is, Nazareth, the hometown of Jesus. In this context, the Greek word rendered “home territory” (pa·trisʹ) apparently refers to a relatively restricted area​—the hometown of Jesus and his immediate family. However, this term may also be used of a larger geographical area, such as one’s native land, or country. In the context of Joh 4:43, 44, this Greek word apparently refers to all of Galilee, so it is rendered “homeland.”

4:25

for three years and six months: According to 1Ki 18:1, Elijah announced the end of the drought “in the third year.” Some have therefore claimed that Jesus contradicts the account in 1 Kings. However, the Hebrew Scripture account does not suggest that the drought lasted less than three years. The phrase “in the third year” evidently applies to the period that began when Elijah first announced the drought to Ahab. (1Ki 17:1) That announcement likely took place when the dry season​—which typically lasts for up to six months but which may have lasted longer than usual​—was already in progress. Further, the drought did not end immediately when Elijah again appeared before Ahab, “in the third year,” but only after the subsequent fire test on Mount Carmel. (1Ki 18:18-45) Hence, Jesus’ words recorded here, as well as the similar words of Christ’s half brother, recorded at Jas 5:17, harmonize well with the chronology suggested at 1Ki 18:1.

4:26

Zarephath: This Phoenician town was located on the Mediterranean Coast between the cities of Sidon and Tyre, that is, in non-Israelite territory. Its Greek name was Sarepta. The Hebrew name is mentioned at 1Ki 17:9, 10 and Ob 20. The name is preserved in that of Sarafand in modern-day Lebanon, located about 13 km (8 mi) SSW of Sidon, though the ancient site may have been a short distance away on the Mediterranean Coast.​—See App. B10.

4:27

cleansed: Or “healed,” here referring to Naaman’s being cured of leprosy. (2Ki 5:3-10, 14) According to the Mosaic Law, this disease made a person ceremonially unclean. (Le 13:1-59) Thus, the Greek term is often used regarding the healing of lepers.​—Mt 8:3; 10:8; Mr 1:40, 41.

4:29

in order to throw him down headlong: According to a Jewish tradition later recorded in the Talmud, a condemned man was sometimes thrown down from a precipice; then he was pelted with stones to ensure that he was dead. Whether the mob here in Nazareth had such a plan in mind or not, they certainly intended to kill Jesus.

4:31

Capernaum: From a Hebrew name meaning “Village of Nahum” or “Village of Comforting.” (Na 1:1, ftn.) A city of major importance in Jesus’ earthly ministry, it was located at the NW shore of the Sea of Galilee and was called “his own city” at Mt 9:1. Since Capernaum was over 200 m (650 ft) below sea level and Nazareth was located some 360 m (1,200 ft) above sea level, the account correctly says that Jesus went down to Capernaum.

4:33

with a spirit, an unclean demon: Or “with an unclean demon spirit.”​—See Glossary, “Spirit.”

4:34

What have we to do with you, . . . ?: See study note on Mt 8:29.

4:38

Simon’s mother-in-law: That is, the mother-in-law of Peter, also called Cephas. (Joh 1:42) This statement agrees with Paul’s words at 1Co 9:5, where Cephas is referred to as a married man. Peter’s mother-in-law evidently lived in his home, one he shared with his brother Andrew.​—Mr 1:29-31; see study note on Mt 10:2, where the apostle’s different names are explained.

suffering with a high fever: Matthew and Mark describe Peter’s mother-in-law as “lying down and sick with fever.” (Mt 8:14; Mr 1:30) Only Luke, apparently because he was a physician, draws attention to the seriousness of her condition, classifying it as “a high fever.”​—See “Introduction to Luke.”

4:43

declare the good news: The Greek verb used here, eu·ag·ge·liʹzo·mai (“to declare good news”), appears 54 times in the Christian Greek Scriptures. It is frequently found in Luke’s writings. (Lu 1:19; 2:10; 3:18; 4:18; 8:1; 9:6; 20:1; Ac 5:42; 8:4; 10:36; 11:20; 13:32; 14:15, 21; 15:35; 16:10; 17:18) There is a difference between the term ke·rysʹso, “to preach; to proclaim” (Mt 3:1; 4:17; 24:14; Lu 4:18, 19; 8:1, 39; 9:2; 24:47; Ac 8:5; 28:31; Re 5:2), and eu·ag·ge·liʹzo·mai, “to declare good news.” The former stresses the manner of the proclamation, that it is a public, authorized pronouncement. The latter stresses the content thereof, the declaring or bringing of “the good news.” The related noun eu·ag·geʹli·on (“good news”) appears 76 times in the Christian Greek Scriptures.​—See study notes on Mt 4:23; 24:14 and Glossary, “Good news, the.”

the Kingdom of God: Throughout the Christian Greek Scriptures, the good news is closely linked with God’s Kingdom, the theme of Jesus’ preaching and teaching. The expression “the Kingdom of God” appears 32 times in Luke’s Gospel, 14 times in Mark’s Gospel, and 4 times in Matthew’s Gospel. However, Matthew used the synonymous expression “the Kingdom of the heavens” some 30 times.​—See study notes on Mt 3:2; 24:14; Mr 1:15.

LUKE

Study Notes​—Chapter 5

5:1

the lake of Gennesaret: Another name for the Sea of Galilee, a freshwater inland lake in northern Israel. (Mt 4:18) It has also been called the Sea of Chinnereth (Nu 34:11) and the Sea of Tiberias. (See study note on Joh 6:1.) It lies on average 210 m (700 ft) below sea level. It is 21 km (13 mi) long from N to S and 12 km (8 mi) wide from E to W, and its greatest depth is about 48 m (160 ft). Gennesaret is the name of a small plain bordering the NW shore of the lake. Some scholars believe that Gennesaret is probably the Greek form for the early Hebrew name Chinnereth.​—See study note on Mt 14:34 and App. A7, Map 3B, “Activity at the Sea of Galilee.”

5:3

teaching the crowds from the boat: See study note on Mt 13:2.

5:6

caught: Lit., “enclosed,” as in a net.

5:12

a man full of leprosy: The leprosy referred to in the Bible was a serious skin disease, but it was not restricted to the disease known by that name today. Anyone diagnosed with leprosy became an outcast from society until he was cured. (Le 13:2, ftn., 45, 46; see Glossary, “Leprosy; Leper.”) When the Gospel writers Matthew and Mark describe the same incident, they simply call the man “a leper.” (Mt 8:2; Mr 1:40) But the physician Luke recognized that there are different stages of the condition. (Col 4:14) In this case, Luke describes the man as being “full of leprosy,” evidently referring to an advanced stage of the disease.​—See study note on Lu 4:38, where Luke marks the degree of another illness.

5:13

he touched him: See study note on Mt 8:3.

I want to: See study note on Mt 8:3.

5:14

show yourself to the priest: See study note on Mr 1:44.

5:16

he often went into the desolate areas to pray: This is one of several instances in which Luke alone mentions that Jesus was praying. (See study notes on Lu 3:21; 9:28.) The forms of the Greek verbs used in this verse convey the idea that prayer was an ongoing habit for Jesus. The Greek word rendered “desolate areas” (eʹre·mos) often refers to a desert or wilderness but can also refer to an “isolated place” in general. (Mt 14:13; Mr 1:45; 6:31; Lu 4:42; 8:29) Jesus was not a recluse; he loved the company of others. (Mt 9:35, 36; Lu 8:1; 19:7-10; Joh 11:5) However, he frequently sought solitude because he loved even more the company of his Father. He wanted to be alone with Jehovah to speak freely with him in prayer.​—Mt 14:23; Mr 1:35.

5:17

Jehovah’s power: Although Greek manuscripts use the word Kyʹri·os (Lord) here, there are good reasons for using the divine name in the main text. The context clearly shows that Kyʹri·os is used with reference to God, and the Greek word dyʹna·mis, which could be rendered “power” or “strength,” appears in the Septuagint where the Hebrew text refers to Jehovah’s power, or strength, and uses the Tetragrammaton in the context.​—Ps 21:1, 13; 93:1; 118:15; see App. C3 introduction; Lu 5:17.

5:19

through the tiling: The account about Jesus healing a paralytic man is recorded in the Gospels of Matthew (9:1-8), Mark (2:1-12), and Luke. The three accounts are complementary. Matthew mentions nothing about the man’s being lowered through the roof, while Mark explains that the man’s friends removed the roof and dug an opening through which they lowered the man on a stretcher. Luke says that the man was lowered “through the tiling.” (See study note on Mr 2:4.) The Greek word rendered “tiling” (keʹra·mos) can refer to “clay,” the material that the tiles were made of, but here the plural form of the Greek word seems to refer to “roof tiles.” There is evidence that tiled roofs were used in ancient Israel. While it is not possible to say exactly what kind of roof the accounts of Mark and Luke describe, the individual tiles may have been put on the mud roof or somehow embedded in it. In any case, the accounts clearly convey that the friends of the paralyzed man went to great lengths to put him before Jesus. These acts no doubt showed the depth of their faith, for all three accounts mention that Jesus “saw their faith.”​—Lu 5:20.

5:20

saw their faith: See study note on Mt 9:2.

5:24

Son of man: See study note on Mt 8:20.

to forgive sins​—: See study note on Mt 9:6.

5:27

Levi: In the parallel account at Mt 9:9, this disciple is called Matthew. When referring to him as a former tax collector, Mark and Luke use the name Levi (Mr 2:14), but they use the name Matthew when mentioning him as one of the apostles (Mr 3:18; Lu 6:15; Ac 1:13). The Scriptures do not reveal whether Levi already had the name Matthew before becoming a disciple of Jesus.​—See study note on Mr 2:14.

tax office: See study note on Mr 2:14.

Be my follower: See study note on Mr 2:14.

5:29

tax collectors: See study note on Mt 5:46.

dining: See study note on Mr 2:15.

5:33

fast: See study note on Mt 6:16.

5:34

friends of the bridegroom: See study note on Mt 9:15.

5:37

wine into . . . wineskins: See study note on Mt 9:17.

5:39

nice: Or possibly, “nicer,” according to some manuscripts.

LUKE

Study Notes​—Chapter 6

6:1

sabbath: See Glossary.

through grainfields: See study note on Mt 12:1.

6:2

what is not lawful: See study note on Mt 12:2.

6:4

house of God: See study note on Mr 2:26.

loaves of presentation: See study note on Mt 12:4.

6:5

Lord of the Sabbath: See study note on Mt 12:8.

6:6

whose right hand was withered: Three Gospel writers describe Jesus’ healing of this man on a sabbath, but only Luke mentions the detail that it was the man’s right hand that was withered, or paralyzed. (Mt 12:10; Mr 3:1) Luke often supplies medical details that Matthew and Mark do not. For a similar example, compare Mt 26:51 and Mr 14:47 with Lu 22:50, 51.​—See “Introduction to Luke.”

6:8

knew their reasoning: Luke records that Jesus knew what the scribes and Pharisees were thinking, whereas Matthew and Mark omit this detail.​—Compare the parallel accounts at Mt 12:10-13; Mr 3:1-3.

6:9

life: Or “soul.”​—See Glossary, “Soul.”

6:13

apostles: See study note on Mt 10:2.

6:15

the zealous one: A designation distinguishing the apostle Simon from the apostle Simon Peter. (Lu 6:14) The Greek word used here and at Ac 1:13, ze·lo·tesʹ, means “zealot; enthusiast.” The parallel accounts at Mt 10:4 and Mr 3:18 use the designation “the Cananaean,” a term thought to be of Hebrew or Aramaic origin that likewise means “Zealot; Enthusiast.” While it is possible that Simon once belonged to the Zealots, a Jewish party opposed to the Romans, he may have been given this designation because of his zeal and enthusiasm.

6:16

who turned traitor: Or “who became a traitor.” The phrase is of interest because it suggests that Judas underwent a change. He was not a traitor when he became a disciple; nor was he a traitor when Jesus appointed him to be an apostle. He was not predestined to be a traitor. Rather, by the misuse of his own free will, he “turned traitor” sometime after his appointment. From the moment the change began to take place, Jesus was aware of it, as suggested at Joh 6:64.

6:17

and stood on a level place: As shown by the context, Jesus came down from a mountain where he had prayed all night before choosing his 12 apostles. (Lu 6:12, 13) He finds a level place on the mountainside, perhaps not far from his center of activity in Capernaum. Great crowds of people gather, and Jesus heals them all. According to the parallel account at Mt 5:1, 2, he “went up on the mountain . . . and began teaching.” This expression may refer to an elevation above the level place on the mountainside. Taken together, the accounts of Matthew and Luke evidently describe how Jesus stopped his descent at a level place, found a slight elevation on the mountainside, and began to speak. Or Mt 5:1 may be a summary that does not mention what Luke explains in more detail.

6:20

his disciples: The Greek word for “disciple,” ma·the·tesʹ, refers to a learner, or one who is taught, and implies a personal attachment to a teacher, an attachment that shapes the disciple’s whole life. Although large crowds gathered to listen to Jesus, it seems that he spoke mainly for the benefit of his disciples, who sat closest to him.​—Mt 5:1, 2; 7:28, 29.

and began to say: The Sermon on the Mount is recorded both by Matthew (chapters 5-7) and by Luke (6:20-49). Luke recorded an abbreviated account of this sermon, whereas Matthew’s account is about four times longer and includes all but a few verses that appear in Luke’s presentation. The two accounts begin alike and end alike, often use identical expressions, and are generally similar in content and in the order that the subjects are presented. Where the two accounts run parallel, the wording sometimes differs considerably. Even so, the accounts are harmonious. It is worth noting that several large portions of the sermon that do not appear in Luke’s account are repeated by Jesus on other occasions. For instance, while delivering the Sermon on the Mount, Jesus spoke about prayer (Mt 6:9-13) and about a proper view of material things (Mt 6:25-34). About a year and a half later, it seems that he repeated these statements, which were recorded by Luke. (Lu 11:2-4; 12:22-31) Moreover, since Luke was generally writing for Christians from all backgrounds, he may have omitted portions of the sermon that may have been of special interest to Jews.​—Mt 5:17-27; 6:1-18.

Happy: See study notes on Mt 5:3; Ro 4:7.

you who are poor: The Greek expression rendered “poor” denotes being “needy; destitute; a beggar.” Luke’s version of this first happiness in Jesus’ Sermon on the Mount varies somewhat from what is stated at Mt 5:3. Matthew also uses the Greek word “poor” but adds the word for “spirit,” making the whole expression literally read “poor ones (beggars) as to the spirit.” (See study notes on Mt 5:3; Lu 16:20.) This phrase conveys the idea of a strong awareness of one’s spiritual poverty and dependence on God. Luke’s account simply refers to the poor, which harmonizes with Matthew’s account in that those who are poor and downtrodden are often more inclined to recognize their spiritual need and are more fully aware of their dependence on God. In fact, Jesus said that an important reason for his coming as the Messiah was “to declare good news to the poor.” (Lu 4:18) Those who followed Jesus and were given the hope of sharing in the blessings of the Kingdom of God were primarily drawn from among the poor or common people. (1Co 1:26-29; Jas 2:5) But Matthew’s account makes it clear that simply being poor does not automatically result in having God’s favor. So the introductory statements in the two accounts of the Sermon on the Mount complement each other.

6:24

having your consolation in full: The Greek term a·peʹkho, meaning “to have in full,” often appeared on business receipts, with the sense of “paid in full.” Jesus spoke of the woe, that is, the pain, sorrow, and adverse consequences, that the rich might experience. This is not simply because they have a comfortable, or good, life. Rather, he warned that people who cherish material riches may neglect service to God and miss out on gaining true happiness. Such people would be “paid in full,” experiencing all the consolation, or comforts, that they are going to get. God will not give them anything more.​—See study note on Mt 6:2.

6:27

Continue to love your enemies: See study note on Mt 5:44.

6:34

lend: That is, lend without interest. The Law forbade the Israelites from charging interest on loans to a needy fellow Jew (Ex 22:25), and it encouraged them to lend generously to the poor.​—De 15:7, 8; Mt 25:27.

6:37

Keep on forgiving, and you will be forgiven: Or “Keep on releasing, and you will be released.” The Greek term rendered “to forgive” literally means “to let go free; to send away; to release (for example, a prisoner).” In this context, when used in contrast with judging and condemning, it conveys the idea of acquitting and forgiving, even when punishment or retribution might seem warranted.

6:38

Practice giving: Or “Keep giving.” The form of the Greek verb used here for “to give” denotes continuous action.

your laps: The Greek word literally means “your bosom (chest),” but in this context it likely refers to the fold formed over the belt by the loose-fitting cloth of the outer garment. ‘Pouring into the lap’ may refer to a custom of some vendors to fill this fold with the goods that had been purchased.

6:39

an illustration: Or “a parable.”​—See study note on Mt 13:3.

6:41

straw . . . rafter: See study note on Mt 7:3.

6:42

Hypocrite!: The Greek word hy·po·kri·tesʹ originally referred to Greek (and later Roman) stage actors who wore large masks designed to disguise the identity of the actor and to amplify the voice. The term came to be used in a metaphoric sense. It was applied to someone who hid his real intentions or personality by putting on a pretense. At Mt 6:5, 16, Jesus refers to the Jewish religious leaders as “hypocrites.” Here (Lu 6:42) he uses the term to address any disciple who focuses on another’s faults while ignoring his own.

6:48

a flood: Sudden winter storms are not uncommon in Israel, especially during the month of Tebeth, that is, December/January. They bring high winds, torrential rains, and destructive flash floods.​—See App. B15.

LUKE

Study Notes​—Chapter 7

7:1

Capernaum: See study note on Mt 4:13.

7:2

an army officer’s: Or “a centurion’s.” A centurion was in command of about 100 soldiers in the Roman army.

7:3

he sent some elders of the Jews: The parallel account at Mt 8:5 says that “an army officer came to him [Jesus].” The Jewish elders were apparently acting as intermediaries on behalf of the army officer. Only Luke mentions this detail.

7:11

Soon afterward: Some ancient manuscripts read “On the following day,” but the main text reading used here has stronger manuscript support.

Nain: A Galilean city about 35 km (22 mi) SW of Capernaum, evidently the city that Jesus was coming from. (Lu 7:1-10) Nain, mentioned only here in the Christian Greek Scriptures, is identified with the modern-day village of Nein on the NW side of the hill of Moreh, about 10 km (6 mi) SSE of Nazareth. Today the village is quite small, but ruins in the area show that it was larger in earlier centuries. Overlooking the Plain of Jezreel and located in an attractive natural setting, Nain was the scene of the first of the three recorded resurrections that Jesus performed​—the others were at Capernaum and at Bethany. (Lu 8:49-56; Joh 11:1-44) Some 900 years earlier, in the nearby town of Shunem, the prophet Elisha resurrected the son of a Shunammite woman.​—2Ki 4:8-37.

7:12

the gate of the city: The Greek word poʹlis (“city”) is used three times with regard to Nain. While this term usually denotes a walled city, it is uncertain whether a wall surrounded Nain. If there was no city wall, the “gate” may simply have been an opening between the houses by which a road entered Nain. However, some archaeologists believe that a wall surrounded Nain. In either case, Jesus and his disciples may have met the funeral procession at a “gate” at Nain’s eastern entrance, which was in the direction of the hillside tombs lying to the SE of the modern-day village of Nein.

only: The Greek word mo·no·ge·nesʹ, traditionally rendered “only-begotten,” has been defined as “the only one of its kind; one and only; the only one or member of a class or kind; unique.” The term is used in describing the relation of both sons and daughters to their parents. In this context, it is used in the sense of an only child. The same Greek word is also used of Jairus’ “only” daughter and of a man’s “only” son, whom Jesus healed. (Lu 8:41, 42; 9:38) The Greek Septuagint uses mo·no·ge·nesʹ when speaking of Jephthah’s daughter, concerning whom it is written: “Now she was his one and only child. Besides her, he had neither son nor daughter.” (Jg 11:34) In the apostle John’s writings, mo·no·ge·nesʹ is used five times in reference to Jesus.​—For the meaning of the term when used about Jesus, see study notes on Joh 1:14; 3:16.

7:13

moved with pity: Or “felt compassion.” The Greek verb splag·khniʹzo·mai used for this expression is related to the word for “intestines” (splagʹkhna), denoting a deeply felt, intense emotion. It is one of the strongest words in Greek for the feeling of compassion.

7:19

two of his disciples: The parallel account at Mt 11:2, 3 simply says that John the Baptist sent “his disciples.” Luke adds the detail about the number of disciples.

7:22

lepers: See study note on Mt 8:2 and Glossary, “Leprosy; Leper.”

7:29

baptism: The Greek word baʹpti·sma means “immersion; dipping.”​—See study notes on Mt 3:11; Mr 1:4.

7:33

neither eating bread nor drinking wine: See study note on Mt 11:18.

7:34

tax collectors: See study note on Mt 5:46.

7:35

its children: Or “its results.” Here wisdom is personified and depicted as having children. In the parallel account at Mt 11:19, wisdom is depicted as having “works.” Wisdom’s children, or works​—that is, the evidence produced by John the Baptist and Jesus​—prove that the accusations against them are false. Jesus is, in effect, saying: ‘Look at the righteous works and conduct, and you will know that the charge is false.’

7:36

entered the house of the Pharisee: Of the four Gospel writers, only Luke mentions that Jesus received and accepted invitations from Pharisees to dine with them. Other instances are mentioned at Lu 11:37; 14:1.

7:37

a woman who was known . . . to be a sinner: The Bible shows that all humans are sinners. (2Ch 6:36; Ro 3:23; 5:12) Therefore, the term “sinner” is here used in a more specific way, evidently referring to those who had a reputation for practicing sin, perhaps of a moral or a criminal nature. (Lu 19:7, 8) Only Luke records this account about the sinful woman, perhaps a prostitute, pouring oil on Jesus’ feet. The Greek expression rendered “who was known . . . to be” is literally “who was,” but as used in this context, it likely refers to a characteristic quality or character of a person or to a class to which an individual belongs.

7:41

Two men were debtors: Jews living in the first century C.E. were familiar with the relationship between creditors and debtors, and Jesus at times drew on this knowledge for his illustrations. (Mt 18:23-35; Lu 16:1-8) Only Luke records this illustration of the two debtors, one of whom owed ten times as much as the other. Jesus gave the illustration because of the attitude that his host, Simon, had toward the woman who came in and poured perfumed oil on Jesus’ feet. (Lu 7:36-40) Jesus likens sin to a debt too big to be repaid and highlights the principle: “The one who is forgiven little, loves little.”​—Lu 7:47; see study notes on Mt 6:12; 18:27; Lu 11:4.

denarii: A denarius was a Roman silver coin that weighed about 3.85 g (0.124 oz t) and bore an image of Caesar on one side. As Mt 20:2 shows, agricultural laborers in Jesus’ day commonly received a denarius for a 12-hour workday.​—See Glossary, “Denarius,” and App. B14.

7:44

water for my feet: In ancient times, as in many parts of the earth today, walking was the main way of traveling. Some of the common people went barefoot, but many wore sandals consisting of little more than a sole and some leather straps. On entering a house, a person removed his sandals. An essential mark of hospitality was that of washing the feet of a guest. This service was performed either by the householder or by a servant. At the very least, water was provided for that purpose.​—Ge 18:4; 24:32; 1Sa 25:41; Lu 7:37, 38.

7:45

You gave me no kiss: In Bible times, a kiss served as a token of affection or respect. The act of kissing might have included touching one’s lips to those of another (Pr 24:26), kissing another person’s cheek or, in an exceptional case, even kissing his feet (Lu 7:37, 38). Kissing was common not only between male and female relatives (Ge 29:11; 31:28) but also between male relatives (Ge 27:26, 27; 45:15; Ex 18:7; 2Sa 14:33). It was likewise a gesture of affection between close friends.​—1Sa 20:41, 42; 2Sa 19:39.

LUKE

Study Notes​—Chapter 8

8:1

preaching: See study note on Mt 3:1.

8:2

Mary who was called Magdalene: The woman often called Mary Magdalene is first mentioned here in the account of Jesus’ second year of preaching. Her distinguishing name, Magdalene (meaning “Of, or Belonging to, Magdala”), likely stems from the town of Magdala. This town was located on the western shore of the Sea of Galilee, about halfway between Capernaum and Tiberias. It has been suggested that Magdala was this Mary’s hometown or place of residence. Mary Magdalene is mentioned most prominently in connection with the death and resurrection of Jesus.​—Mt 27:55, 56, 61; Mr 15:40; Lu 24:10; Joh 19:25.

8:3

Joanna: This is a shortened feminine form of the Hebrew name Jehohanan, meaning “Jehovah Has Shown Favor; Jehovah Has Been Gracious.” Joanna, one of the women who had been cured by Jesus, is mentioned only twice in the Christian Greek Scriptures and only in Luke’s Gospel account.​—Lu 24:10.

Chuza: Herod Antipas’ man in charge, or steward, possibly of domestic affairs.

were ministering to them: Or “were supporting (providing for) them.” The Greek word di·a·ko·neʹo can refer to caring for the physical needs of others by obtaining, cooking, and serving food, and so forth. It is used in a similar sense at Lu 10:40 (“attend to things”), Lu 12:37 (“minister”), Lu 17:8 (“serve”), and Ac 6:2 (“distribute food”), but it can also refer to all other services of a similar personal nature. Here it describes how the women mentioned in verses 2 and 3 supported Jesus and his disciples, helping them to complete their God-given assignment. By doing so, these women glorified God, who showed his appreciation by preserving in the Bible a record of their merciful generosity for all future generations to read. (Pr 19:17; Heb 6:10) The same Greek term is used about women at Mt 27:55; Mr 15:41.​—See study note on Lu 22:26, where the related noun di·aʹko·nos is discussed.

8:4

an illustration: See study note on Mt 13:3.

8:6

on the rock: See study note on Mt 13:5.

8:7

among the thorns: See study note on Mt 13:7.

8:10

sacred secrets: See study note on Mt 13:11.

8:16

a lamp: See study note on Mt 5:15.

8:19

brothers: See study note on Mt 12:46.

8:21

My mother and my brothers: Jesus here makes a distinction between his natural brothers, some of whom apparently lacked faith in him (Joh 7:5), and his spiritual brothers, his disciples. He shows that regardless of how precious the ties are that bind him to his relatives, his relationship with those who hear the word of God and do it is even more precious.

8:22

the other side: That is, the eastern shore of the Sea of Galilee.

8:23

a violent windstorm: This expression renders two Greek words that could literally be translated “a hurricane of wind.” (See study note on Mr 4:37.) Such storms are common on the Sea of Galilee. Its surface is about 210 m (690 ft) below sea level, and the air temperature is warmer on the sea than in the surrounding plateaus and mountains. Those conditions result in atmospheric disturbances and strong winds that can quickly whip up waves.

8:26

region of the Gerasenes: A region on the side opposite, that is, the eastern shore of the Sea of Galilee. The exact limits of this region are unknown today, and its identification is uncertain. Some link “the region of the Gerasenes” with the area around Kursi, near the steep slopes on the eastern shore of the Sea of Galilee. Others think that it was the large district radiating from the city of Gerasa (Jarash), which was 55 km (34 mi) SSE of the Sea of Galilee. Mt 8:28 calls it “the region of the Gadarenes.” (See study notes on Mt 8:28; Mr 5:1.) Although different names are used, they refer to the general area of the eastern shore of the Sea of Galilee, and the regions may have been overlapping. Thus, there is no contradiction between the accounts.​—See also App. A7, Map 3B, “Activity at the Sea of Galilee,” and App. B10.

Gerasenes: See study note on Mr 5:1.

8:27

a demon-possessed man: Matthew (8:28) mentions two men, but Mark (5:2) and Luke refer to one. Mark and Luke evidently drew attention to just one demon-possessed man because Jesus spoke to him and because his case was more outstanding. Possibly, that man was more violent or had suffered under demon control for a longer time. It could also be that after the two men were healed, only one of them wanted to accompany Jesus.​—Lu 8:37-39.

tombs: See study note on Mt 8:28.

8:28

What have I to do with you, . . . ?: See study note on Mr 5:7.

torment me: A related Greek term is used of “the jailers” at Mt 18:34. So in this context, the “torment” would seem to refer to a restraining or a confining to “the abyss” mentioned at Lu 8:31.​—See study note on Mt 18:34.

8:30

Legion: See study note on Mr 5:9.

8:31

the abyss: Or “the deep.” The Greek word aʹbys·sos, meaning “exceedingly deep” or “unfathomable; boundless,” refers to a place or condition of confinement or imprisonment. It occurs nine times in the Christian Greek Scriptures​—here, at Ro 10:7, and seven times in the book of Revelation. The account at Re 20:1-3 describes the future casting of Satan into the abyss for a thousand years. The legion of demons who entreated Jesus not to send them “into the abyss” may have had that future event in mind. In verse 28, one of the demons asked Jesus not to “torment” him. In the parallel account at Mt 8:29, the demons asked Jesus: “Did you come here to torment us before the appointed time?” So the “torment” the demons feared would seem to refer to their being confined or imprisoned in “the abyss.”​—See Glossary and study note on Mt 8:29.

8:32

swine: Pigs were unclean according to the Law (Le 11:7), but there was a market for pork among the many non-Jews living in the Decapolis region. Both Greeks and Romans considered pork a delicacy. The account does not state whether “the herders” were Jews who were violating the Law.​—Lu 8:34.

8:39

keep on relating what God did for you: In contrast with Jesus’ usual instructions not to publicize his miracles (Mr 1:44; 3:12; 7:36; Lu 5:14), he instructed this man to tell his relatives what had happened. This may have been because Jesus was asked to leave the region and would not personally give them a witness. The man’s testimony would also serve to counteract unfavorable reports that might circulate over the loss of the swine.

the whole city: The parallel account at Mr 5:20 says “in the Decapolis.” So the city mentioned here apparently refers to one of the cities in the Decapolis region.​—See Glossary, “Decapolis.”

8:42

only: The Greek word mo·no·ge·nesʹ, traditionally rendered “only-begotten,” has been defined as “the only one of its kind; one and only; the only one or member of a class or kind; unique.” The term is used in describing the relation of both sons and daughters to their parents. In this context, it is used in the sense of an only child. The same Greek word is also used of the “only” son of a widow in Nain and of a man’s “only” son whom Jesus cured of a demon. (Lu 7:12; 9:38) The Greek Septuagint uses mo·no·ge·nesʹ when speaking of Jephthah’s daughter, concerning whom it is written: “Now she was his one and only child. Besides her, he had neither son nor daughter.” (Jg 11:34) In the apostle John’s writings, mo·no·ge·nesʹ is used five times with reference to Jesus.​—For the meaning of the term when used about Jesus, see study notes on Joh 1:14; 3:16.

8:43

flow of blood: See study note on Mt 9:20.

8:48

Daughter: See study note on Mr 5:34.

Go in peace: See study note on Mr 5:34.

8:52

did not die but is sleeping: See study note on Mr 5:39.

8:55

spirit: Or “life force; breath.” The Greek word pneuʹma here likely refers to the life force that is active in an earthly creature or simply to breath.​—See study note on Mt 27:50.

LUKE

Study Notes​—Chapter 9

9:3

Carry nothing for the trip: When sending out his apostles on a preaching tour to proclaim “the Kingdom of God” (Lu 9:2), Jesus gave instructions on how to carry out this all-important work. His instructions are recorded in all three synoptic Gospels. (Mt 10:8-10; Mr 6:8, 9; Lu 9:3) Although there are some differences in wording, the instructions all convey the message that the apostles should not be distracted by acquiring extra provisions, since Jehovah would provide for them. All three accounts state that the apostles were not to “acquire [or “wear” or “have”] two garments,” that is, “an extra garment” (ftn.) in addition to what they were wearing. Carrying a traveler’s staff seems to have been the custom of the Hebrews (Ge 32:10), and Mr 6:8 says: “Carry nothing for the trip except a staff.” Therefore, the instruction here at Lu 9:3 (“carry nothing . . . , neither staff”) could be understood to mean that rather than go without a staff, they should not acquire or carry a staff in addition to the one they had. So Jesus was telling his disciples to travel light and to avoid carrying extra items as luggage that would burden them, since Jehovah would provide for them on their journey.​—See study note on Lu 10:4, where Jesus gives similar instructions to the 70 disciples sent out on another occasion.

money: Lit., “silver,” that is, silver used as money.

9:4

stay there: See study note on Mr 6:10.

9:5

shake the dust off your feet: Pious Jews who had traveled through Gentile country would shake what was perceived to be unclean dust off their sandals before reentering Jewish territory. However, Jesus evidently had a different meaning in mind when giving these instructions to his disciples. This gesture would signify that the disciples disclaimed responsibility for the consequences that would come from God. A similar expression occurs at Mt 10:14 and Mr 6:11. Mark adds the expression “for a witness to them,” whereas Luke adds for a witness against them. Paul and Barnabas applied this instruction in Pisidian Antioch. (Ac 13:51) When Paul did something similar in Corinth by shaking out his garments, he added the explanatory words: “Let your blood be on your own heads. I am clean.”​—Ac 18:6.

9:7

Herod: See study note on Mt 14:1.

district ruler: See study note on Mt 14:1.

9:13

You give them something to eat: This is the only miracle of Jesus that is recorded in all four Gospels.​—Mt 14:15-21; Mr 6:35-44; Lu 9:10-17; Joh 6:1-13.

9:16

he broke them up: Bread was often made in flat loaves that were baked hard and thin. Therefore, people had the custom of breaking the loaves before eating them.​—Mt 14:19; 15:36; 26:26; Mr 6:41; 8:6.

9:17

baskets: See study note on Mt 14:20.

9:18

he was praying alone: This occurred near Caesarea Philippi. (Mt 16:13; Mr 8:27) Only Luke reports that Jesus was praying alone.​—See study note on Lu 3:21.

9:19

John the Baptist: See study note on Mt 3:1.

Elijah: See study note on Mt 11:14.

9:20

The Christ of God: Peter identifies Jesus as “the Christ of God” (Greek, ho khri·stosʹ tou The·ouʹ). “The Christ” is equivalent to “the Messiah” (from Hebrew ma·shiʹach), both titles meaning “Anointed One.” Here “Christ” is preceded by the definite article in Greek, evidently as a way of emphasizing Jesus’ appointment, or office, as the Messiah.​—See study notes on Mt 1:1; 2:4.

9:22

elders: Lit., “older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation. Although the term sometimes refers to physical age (as at Lu 15:25; Ac 2:17), it is not limited to those who are elderly. Here it refers to the leaders of the Jewish nation, who are often mentioned together with chief priests and scribes. The Sanhedrin was made up of men from these three groups.​—Lu 20:1; 22:52, 66; see Glossary, “Elder; Older man.”

chief priests: See study note on Mt 2:4 and Glossary, “Chief priest.”

scribes: See study note on Mt 2:4 and Glossary, “Scribe.”

9:23

let him disown himself: Or “let him give up all right to himself.” This indicates a person’s willingness to deny himself utterly or to relinquish ownership of himself to God. The Greek phrase can be rendered “he must say no to himself,” which is fitting because it may involve saying no to personal desires, ambitions, or convenience. (2Co 5:14, 15) The same Greek verb and a related one are used by Luke when describing Peter’s denial that he knew Jesus.​—Lu 22:34, 57, 61; see study note on Mt 16:24.

torture stake: See study note on Mt 16:24.

9:24

life: Or “soul.”​—See Glossary, “Soul.”

9:25

the whole world: The basic meaning of the Greek term koʹsmos, most often rendered “world,” is “order” or “arrangement.” In secular Greek literature, it may refer to the world of mankind, and it is often used in this sense in the Christian Greek Scriptures. (See study notes on Joh 1:9, 10; 3:16.) However, the term koʹsmos is not just a synonym for mankind. In the Bible, it retains its original sense of “order” or “arrangement,” since the world of mankind reflects a certain structure, being composed of various cultures, tribes, nations, and economic systems. (1Jo 3:17; Re 7:9; 14:6) That is the meaning of the term “world” in this and some other contexts. Over the centuries, the framework of things that surround and affect human life has grown in size and complexity as mankind has grown in population.​—See study note on Joh 16:21.

9:28

about eight days after saying these words: The accounts of Matthew and Mark say “six days later.” (Mt 17:1; Mr 9:2) Luke reports the number of days from a different perspective than that of Matthew and Mark, apparently including the day when Jesus made the promise (Lu 9:27) and the day when the transfiguration took place. Matthew and Mark count six whole days as the intervening time. It is noteworthy that Luke gives the period in an approximate number​—“about eight days.”

to pray: Only Luke adds this detail about prayer in connection with Jesus’ transfiguration. The next verse also mentions that Jesus “was praying.” (Lu 9:29) Other instances in which Luke alone mentions Jesus’ praying are Lu 3:21; 5:16; 6:12; 9:18; 11:1; 23:46.

9:31

his departure: The Greek word eʹxo·dos used here also occurs at 2Pe 1:15 (departure) and at Heb 11:22 (exodus). Jesus’ departure, or exodus, evidently involved both his death and his subsequent resurrection to spirit life.

9:35

a voice came out of the cloud: The second of three instances in the Gospel accounts when Jehovah is reported as speaking directly to humans.​—See study notes on Lu 3:22; Joh 12:28.

9:38

only: The Greek word mo·no·ge·nesʹ, traditionally rendered “only-begotten,” has been defined as “the only one of its kind; one and only; the only one or member of a class or kind; unique.” The term is used when describing the relation of sons and daughters to their parents. In this context, it is used in the sense of an only child. The same Greek word is also used of the “only” son of a widow in Nain and of Jairus’ “only” daughter. (Lu 7:12; 8:41, 42) The Greek Septuagint uses mo·no·ge·nesʹ when speaking of Jephthah’s daughter, concerning whom it is written: “Now she was his one and only child. Besides her, he had neither son nor daughter.” (Jg 11:34) In the apostle John’s writings, mo·no·ge·nesʹ is used five times with reference to Jesus.​—For the meaning of the term when used about Jesus, see study notes on Joh 1:14; 3:16.

9:43

majestic power of God: Or “greatness (majesty) of God.” When curing people, Jesus did not direct attention to himself as the healer. Instead, he attributed these miracles to God’s power.

9:51

for him to be taken up: The Greek term a·naʹlem·psis occurs only here in the Christian Greek Scriptures. It is usually understood to refer to Jesus’ ascension to heaven. The related verb is used at Ac 1:2, 11, 22, where it is rendered “was taken up.”

9:53

he was determined to go to: Lit., “his face was going to [or “set toward”].” (Compare Lu 9:51.) Similar expressions can be found in the Hebrew Scriptures with the sense of looking toward some goal, purpose, or desire (1Ki 2:15, ftn.; 2Ki 12:17, ftn.) and carrying the thought of strong intention and determination.​—2Ch 20:3, ftn.; Da 11:17, ftn.

9:58

nowhere to lay down his head: See study note on Mt 8:20.

9:59

Lord: Some manuscripts do not include this word, but it has support in a number of early authoritative manuscripts.

bury my father: The wording likely does not mean that the man had just lost his father in death and was asking only to make funeral arrangements. Had this been the case, it is unlikely that he would have been there talking to Jesus. In the ancient Middle East, a death in the family would be followed very quickly by a funeral, generally on the same day. So the man’s father may have been ailing or elderly, not dead. And Jesus would not have told the man to abandon a sick and needy parent, so there must have been other family members who could care for such vital needs. (Mr 7:9-13) The man was saying, in effect, ‘I will follow you, but not as long as my father still lives. Wait until my father dies and I have buried him.’ In Jesus’ view, however, the man was missing an opportunity to put the interests of the Kingdom of God first in his life.​—Lu 9:60, 62.

9:60

Let the dead bury their dead: As shown in the study note on Lu 9:59, the father of the man to whom Jesus is talking was likely ailing or elderly, not dead. Therefore, Jesus is evidently saying: ‘Let those who are spiritually dead bury their dead,’ that is, the man should not wait to make his decision to follow Jesus, since other relatives could apparently care for the father until his death. By following Jesus, the man put himself on the way to eternal life, not among those who were spiritually dead before God. In his reply, Jesus shows that putting the Kingdom of God first in one’s life and declaring it far and wide are essential to remaining spiritually alive.

9:62

who has put his hand to a plow and looks at the things behind: To emphasize the importance of wholehearted discipleship, Jesus here refers to the work of plowing. He describes a man who expresses his desire to be a disciple but stipulates the condition of being permitted first to say goodbye to his household. (Lu 9:61) If a plowman allowed himself to be distracted from the work at hand, he would make crooked furrows, or if he stopped plowing in order to look back, the work in the field would fall behind. Similarly, the person who is invited to Christian discipleship but who permits himself to be distracted from carrying out the responsibilities would become unfit for God’s Kingdom.

LUKE

Study Notes​—Chapter 10

10:1

After these things: The events recorded from Lu 10:1 to 18:14 are not mentioned in the other Gospels. However, some of the subjects in these chapters were recorded by the other Gospel writers, apparently in connection with earlier occasions during Jesus’ ministry. It seems that the events mentioned by Luke took place after the Festival of Tabernacles (or Booths) in the autumn of 32 C.E. (See App. A7.) At this time, Jesus apparently moved the focus of his activity southward, to the area in and around Jerusalem and the districts of Judea and Perea. He concentrated his preaching in that area during the last six months of his earthly ministry.

70: Some early manuscripts read “72,” and this reading is reflected in some Bible translations. However, the reading “70” can be found in many other early authoritative manuscripts, including the Codex Sinaiticus of the fourth century C.E. and the Codex Alexandrinus and the Codex Ephraemi Syri rescriptus, both of the fifth century. Bible scholars have offered various explanations, but this minor difference in manuscript readings does not affect the overall message. The abundance of ancient manuscripts and translations agree on all fundamentals, verifying that Jesus did send out a large group of disciples by twos, or in pairs, to preach.

70 others: This evidently refers to 70 disciples in addition to the 12 apostles, who were trained and sent out earlier.​—Lu 9:1-6.

10:4

sandals: Referring, it seems, to an extra pair because Jesus told them not to carry sandals. It was common to take along extra sandals on a long journey, as the soles on one pair might wear out or the laces might break. When giving similar instructions on an earlier occasion, Jesus directed his disciples “to put [or, “bind”] on” the sandals they already owned. (Mr 6:8, 9) And as recorded at Mt 10:9, 10, he instructed them not to “acquire” sandals, that is, not to get some in addition to the ones they already had on.

greet anyone: Or “embrace anyone in greeting.” In certain situations, the Greek word a·spaʹzo·mai (“to greet”) may have involved more than saying “hello” or “good day.” It could have included the embraces and long conversation that may take place when friends meet. Jesus was not encouraging his disciples to be rude. Rather, he was emphasizing that his followers should avoid unnecessary distractions and make the most of their time. The prophet Elisha once gave similar instructions to his servant Gehazi. (2Ki 4:29) In both cases, the mission was urgent, so there was no time for delay.

10:6

friend of peace: Lit., “son of peace.” Though written in Greek, this wording apparently reflects a Hebrew idiom that conveys the idea of a peace-loving or peaceful person. In this context, it describes someone who desires to be reconciled with God and who listens to and embraces “the good news of peace,” giving him peace with God.​—Ac 10:36.

10:7

Do not keep transferring from house to house: On an earlier occasion, Jesus gave similar instructions to the 12 apostles. (Mt 10:11; Mr 6:10; Lu 9:4) He was now instructing the 70 preachers that when they reached a town, they should stay in the home where hospitality was extended to them. By not transferring from house to house, seeking a place that could provide them with more comfort, entertainment, or material things, the disciples would show that those things were of secondary importance when compared to their commission to preach.

10:12

it will be more endurable for Sodom: Jesus indicates that at least some of those destroyed at Sodom and Gomorrah may be resurrected in that day, that is, during Judgment Day. (Mt 10:15; 11:22, 24; Lu 10:14) If so, they would be part of the “resurrection of . . . the unrighteous.” (Ac 24:15) Whether everyone in Sodom and Gomorrah would be resurrected is in the hands of Jehovah, the righteous “Judge of all the earth,” and his Son.​—Ge 18:25; Joh 5:22; see also study note on Joh 5:29.

10:13

Tyre and Sidon: These were non-Jewish cities in Phoenicia, along the Mediterranean Coast.​—See App. B10.

10:15

heaven: See study note on Mt 11:23.

the Grave: See study note on Mt 11:23.

10:17

70: See study note on Lu 10:1.

10:18

I see Satan already fallen like lightning from heaven: Jesus is evidently speaking prophetically, seeing the ouster of Satan from heaven as if it had already occurred. Re 12:7-9 describes the battle in heaven and associates Satan’s fall with the birth of the Messianic Kingdom. Jesus was here highlighting the certain defeat of Satan and his demons in that future battle, for God had just empowered those 70 disciples, mere imperfect humans, to expel demons.​—Lu 10:17.

10:19

serpents and scorpions: In this context, Jesus referred to these creatures in a figurative sense to symbolize injurious things.​—Compare Eze 2:6.

10:21

to young children: See study note on Mt 11:25.

10:27

Jehovah: In De 6:5, quoted here, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

heart . . . soul . . . strength . . . mind: Here a man who was versed in the Law quotes De 6:5, where the original Hebrew text uses three terms​—heart, soul, and strength. However, according to Luke’s account, written in Greek, the man refers to the four concepts of heart, soul, strength, and mind. The man’s reply evidently shows that in Jesus’ time, it was commonly accepted that these four Greek concepts were included in the three Hebrew words of the original quotation.​—For a more detailed discussion, see study note on Mr 12:30.

your whole soul: Or “your whole being (life).”​—See Glossary, “Soul.”

your neighbor: See study note on Mt 22:39.

10:33

a certain Samaritan: The Jews generally looked down on the Samaritans and refused to have any dealings with them. (Joh 4:9) Some Jews even used the term “Samaritan” as an expression of contempt and reproach. (Joh 8:48) One rabbi is quoted in the Mishnah as saying: “He that eats the bread of the Samaritans is like to one that eats the flesh of swine.” (Shebiith 8:10) Many Jews would not believe the testimony of a Samaritan or accept a service from one. Aware of the scornful attitude generally held by Jews, Jesus made a strong point in this illustration that is often referred to as the parable of the good, or neighborly, Samaritan.

10:34

bandaged his wounds, pouring oil and wine on them: The physician Luke here carefully records Jesus’ illustration, describing wound treatment that was consistent with the methods of the day. Both oil and wine were commonly used as household remedies to treat wounds. Oil was sometimes used to soften wounds (compare Isa 1:6), and wine has certain medicinal value as an antiseptic and mild disinfectant. Luke also describes how the wounds were bandaged, or bound, preventing further aggravation.

an inn: The Greek word literally means “a place where all are received or taken in.” Travelers, along with their animals, could find accommodations at such places. The innkeeper offered basic provisions to travelers and, for a price, might look after those left in his care.

10:35

denarii: See Glossary, “Denarius,” and App. B14.

10:37

The one who acted mercifully toward him: The man versed in the Law may have been reluctant to use the word “Samaritan.” In any case, his reply, together with Jesus’ final comment, makes the application of the illustration clear: A true neighbor is someone who shows mercy.

10:38

a certain village: Apparently referring to Bethany, a village on the ESE slope of the Mount of Olives at a distance of about 3 km (2 mi) from Jerusalem. (See study note on Joh 11:18.) The home of Martha, Mary, and Lazarus was located here. Just as Capernaum was Jesus’ home in Galilee (Mr 2:1), Bethany might be called his home in Judea.

Martha: Only Martha is mentioned here in connection with receiving Jesus into her house. Martha generally took the lead (Lu 10:40; Joh 11:20), indicating that she may have been the older sister of Mary.​—Lu 10:39.

10:42

A few things, though, are needed, or just one: Some ancient manuscripts have a shorter reading that can be rendered: “One thing, though, is necessary.” This reading is reflected in some Bible translations. But the wording used here in the main text has good manuscript support. Whichever manuscript reading is preferred, the overall meaning of Jesus’ advice remains the same, namely, to put spiritual things first. Jesus then commends Mary for choosing “the good portion” by giving priority to spiritual things.

the good portion: Or “the best portion.” In the Septuagint, the Greek word me·risʹ, here rendered “portion,” is used for a portion, or a share, of food (Ge 43:34; De 18:8) and also for a “portion” in a spiritual sense (Ps 16:5; 119:57). In Mary’s case, “the good portion” included the receiving of spiritual nourishment from God’s Son.