“Do not be afraid!
Will give you
Μὴ φοβοῦ, τὸ μικρὸν ποίμνιον· ὅτι εὐδόκησεν ὁ Πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν.
Luke indicated that Jesus concluded these sayings about not worrying. Jesus told them, his little flock (τὸ μικρὸν ποίμνιον), not to be afraid (Μὴ φοβοῦ). Their Father’s good pleasure (ὅτι εὐδόκησεν ὁ Πατὴρ) would give them (δοῦναι ὑμῖν) the kingdom (τὴν βασιλείαν). There was no exact equivalent in Matthew, but chapter 6:34 is close. Matthew had Jesus utter this great philosophical saying at the conclusion to this section. Just worry about today, not tomorrow! This certainly fits in with all the indications about not worrying, because the heavenly Father would take care of things. However, there is no mention of God or Father here. Do not be anxious about tomorrow (μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον)! Tomorrow will be anxious by itself (ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς). There are enough problems today (ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς). Pure and simple, be happy! Don’t worry! Tomorrow is another day. Are you willing to accept tomorrow without worrying?
“Then Jesus said to them.
‘The Son of Man is
Lord of the Sabbath.’”
καὶ ἔλεγεν αὐτοῖς Κύριός ἐστιν τοῦ σαββάτου ὁ Υἱὸς τοῦ ἀνθρώπου.
Luke indicated that Jesus then said to them (καὶ ἔλεγεν αὐτοῖς) that the Son of Man (ὁ Υἱὸς τοῦ ἀνθρώπου) is Lord of the Sabbath (Κύριός ἐστιν τοῦ σαββάτου). There is something similar in Matthew, chapter 12:8, and Mark, chapter 2:28, probably indicating that Mark was the source of this comment. However, the other 2 gospels had more elaboration. Mark had Jesus say to those around him that the Sabbath was made for man, humans, or mankind, not humans for the Sabbath. Then he added the comment that is here in Luke that the Son of Man was the Lord of the Sabbath, which was picked up by the other two synoptic gospels. Matthew had Jesus begin with a solemn proclamation that someone greater than the Temple was here, a clear reference to Jesus himself. They did not know what the saying about mercy was all about. Matthew then used the same citation of Hosea chapter 6:6, that he had earlier in chapter 9:13. Jesus explained that he desired mercy, just as Yahweh wanted real faithful love, not mere sacrifices. Hosea wanted the Israelites to have real knowledge of God, rather than worry about burnt offerings. Thus, the Pharisees should not have condemned the innocent or guiltless ones, since Jesus and his disciples had done nothing wrong. He then concluded with the saying that the Son of Man was the Lord of the Sabbath. Jesus then could control the Sabbath, not the other way around. Instead of the Sabbath as a gift to humans, Jesus would reinterpret the laws of the Sabbath as the Lord of the Sabbath.
“The son of Enos,
The son of Seth,
The son of Adam,
The son of God.”
τοῦ Ἐνὼς τοῦ Σὴθ τοῦ Ἀδὰμ τοῦ Θεοῦ.
These names are listed in 1 Chronicles 1:2-1:3, and Genesis, chapter 5:1-8. Luke concluded his genealogy with Adam, whom he called the son of God. This terminology was not part of the Jewish tradition. Of course, this term was applied to Jesus, the Son of God. Luke said that Cainan was the son of Enos (τοῦ Ἐνὼς), the son of Seth (τοῦ Σὴθ), the son of Adam (τοῦ Ἀδὰμ), the son of God (τοῦ Θεοῦ). The grouping has the so-called first man Adam, with his son, and grandson. His son, besides Cain and Abel who are not even mentioned here, was Seth who lived to be 912 years old. Seth’s son was Enosh who lived to be 905 years old. Obviously, there were other brothers and sisters, but they are not mentioned. This genealogy repeats the theme of Genesis, chapter 1. God created humans in the image of God, male and female. When Adam had lived 130 years, he became the father of a son in his likeness, according to his image. He named this son Seth. Adam had other sons and daughters. Thus, all the days that Adam lived were 930 years. The offspring of Seth, and not Cain, were to lead to Noah. Most of these patriarchs began having children in old age, but they all had other sons and daughters. Seth became the father of Enosh. Enosh was the son of Seth, but also the father of Kenan or Cainan. Thus, Luke completed his genealogy by going from Jesus to Adam, while Matthew went from Abraham to Jesus. These 77 names of Luke represented a lucky completion or fullness of time. Jesus would not only be a Jewish leader of the tribe of Abraham, but a worldwide universal leader.
καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ.
Luke concluded his quote of Isaiah with the saying that all flesh will see (καὶ ὄψεται πᾶσα σὰρξ) the salvation of God (τὸ σωτήριον τοῦ Θεοῦ). However, that is not from Isaiah who said that the glory of Yahweh would be revealed. All the people would see it together. I suppose that the intent is pretty much the same. Deutero-Isaiah was talking about Yahweh saving his people from Babylon. Thus, this might be considered a unique saying of Luke.
“The child grew.
He became strong
In the wilderness
Until the day
He appeared openly
Τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιοῦτο πνεύματι, καὶ ἦν ἐν ταῖς ἐρήμοις ἕως ἡμέρας ἀναδείξεως αὐτοῦ πρὸς τὸν Ἰσραήλ.
Luke concluded his remarks about John by saying that this child, John, continued to grow (Τὸ δὲ παιδίον ηὔξανεν), just like every other child. This concept of the growing child will also be present with Jesus in the next chapter. John became strong in spirit (καὶ ἐκραταιοῦτο πνεύματι) as he grew stronger spiritually. He was in the wilderness or desert (καὶ ἦν ἐν ταῖς ἐρήμοις), just like the Israelites during the Exodus, until the day he appeared openly to Israel (ἕως ἡμέρας ἀναδείξεως αὐτοῦ πρὸς τὸν Ἰσραήλ). It is hard to figure out what an open or public appearance was, since there would be no big announcement or advertisement like today.
“God will give light
To those who
Sit in darkness.
He will give light
To those who
Sit in the shadow
Guide our feet
Into the way
ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις, τοῦ κατευθῦναι τοὺς πόδας ἡμῶν εἰς ὁδὸν εἰρήνης.
Luke concluded Zechariah’s canticle with a call to peace for all Israelites. Zechariah said that God would give light or shine upon those who sat in darkness (ἐπιφᾶναι τοῖς ἐν σκότει). He would also give light to those who sat in the shadow of death (καὶ σκιᾷ θανάτου καθημένοις). He would guide their feet (τοῦ κατευθῦναι τοὺς πόδας ἡμῶν) into the way of peace (εἰς ὁδὸν εἰρήνης). Once again, returning to prophetic expectations, Zechariah said that things would be good for those living in darkness or the shadow of death. Hope or the messiah would come so that they would have the lasting peace that they so desired.
“God had made
To our ancestors,
And to his descendants,
καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν, τῷ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα.
This canticle of Mary concluded by remembering the promises that God had made to their ancestors, especially to Abraham in Genesis, chapters 12:3, 15:5, 17:7, 18:18, and 22:17. and his eternal descendants. Notice that there is no mention of Jacob, Moses, or David, but the wider Abraham covenant. Luke indicated that Mary said that God had spoken (καθὼς ἐλάλησεν) to their ancestors (πρὸς τοὺς πατέρας ἡμῶν), to Abraham (τῷ Ἀβραὰμ), and to his descendants (καὶ τῷ σπέρματι αὐτοῦ) for all time or forever (εἰς τὸν αἰῶνα).