Luke 10:1--13:35

The Mission of the Seventy-Two

10:1 After this the Lord appointed seventy-two others and sent them on ahead of him two by two into every town and place where he himself was about to go. 10:2 He said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest to send out workers into his harvest. 10:3 Go! I am sending you out like lambs surrounded by wolves. 10:4 Do not carry 10  a money bag, 11  a traveler’s bag, 12  or sandals, and greet no one on the road. 13  10:5 Whenever 14  you enter a house, 15  first say, ‘May peace 16  be on this house!’ 10:6 And if a peace-loving person 17  is there, your peace will remain on him, but if not, it will return to you. 18  10:7 Stay 19  in that same house, eating and drinking what they give you, 20  for the worker deserves his pay. 21  Do not move around from house to house. 10:8 Whenever 22  you enter a town 23  and the people 24  welcome you, eat what is set before you. 10:9 Heal 25  the sick in that town 26  and say to them, ‘The kingdom of God 27  has come upon 28  you!’ 10:10 But whenever 29  you enter a town 30  and the people 31  do not welcome 32  you, go into its streets 33  and say, 10:11 ‘Even the dust of your town 34  that clings to our feet we wipe off 35  against you. 36  Nevertheless know this: The kingdom of God has come.’ 37  10:12 I tell you, it will be more bearable on that day for Sodom 38  than for that town! 39 

10:13 “Woe to you, Chorazin! 40  Woe to you, Bethsaida! For if 41  the miracles 42  done in you had been done in Tyre 43  and Sidon, 44  they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, 45  will you be exalted to heaven? 46  No, you will be thrown down to Hades! 47 

10:16 “The one who listens 48  to you listens to me, 49  and the one who rejects you rejects me, and the one who rejects me rejects 50  the one who sent me.” 51 

10:17 Then 52  the seventy-two 53  returned with joy, saying, “Lord, even the demons submit to 54  us in your name!” 55  10:18 So 56  he said to them, “I saw 57  Satan fall 58  like lightning 59  from heaven. 10:19 Look, I have given you authority to tread 60  on snakes and scorpions 61  and on the full force of the enemy, 62  and nothing will 63  hurt you. 10:20 Nevertheless, do not rejoice that 64  the spirits submit to you, but rejoice 65  that your names stand written 66  in heaven.”

10:21 On that same occasion 67  Jesus 68  rejoiced 69  in the Holy Spirit and said, “I praise 70  you, Father, Lord 71  of heaven and earth, because 72  you have hidden these things from the wise 73  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 74  10:22 All things have been given to me by my Father. 75  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 76  to reveal him.”

10:23 Then 77  Jesus 78  turned 79  to his 80  disciples and said privately, “Blessed 81  are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see 82  what you see but did not see it, and to hear what you hear but did not hear it.”

The Parable of the Good Samaritan

10:25 Now 83  an expert in religious law 84  stood up to test Jesus, 85  saying, “Teacher, what must I do to inherit eternal life?” 86  10:26 He said to him, “What is written in the law? How do you understand it?” 87  10:27 The expert 88  answered, “Love 89  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, 90  and love your neighbor as yourself.” 91  10:28 Jesus 92  said to him, “You have answered correctly; 93  do this, and you will live.”

10:29 But the expert, 94  wanting to justify 95  himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 96  “A man was going down 97  from Jerusalem 98  to Jericho, 99  and fell into the hands of robbers, who stripped him, beat 100  him up, and went off, leaving him half dead. 101  10:31 Now by chance 102  a priest was going down that road, but 103  when he saw the injured man 104  he passed by 105  on the other side. 106  10:32 So too a Levite, when he came up to 107  the place and saw him, 108  passed by on the other side. 10:33 But 109  a Samaritan 110  who was traveling 111  came to where the injured man 112  was, and when he saw him, he felt compassion for him. 113  10:34 He 114  went up to him 115  and bandaged his wounds, pouring oil 116  and wine on them. Then 117  he put him on 118  his own animal, 119  brought him to an inn, and took care of him. 10:35 The 120  next day he took out two silver coins 121  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ 122  10:36 Which of these three do you think became a neighbor 123  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law 124  said, “The one who showed mercy 125  to him.” So 126  Jesus said to him, “Go and do 127  the same.”

Jesus and Martha

10:38 Now as they went on their way, Jesus 128  entered a certain village where a woman named Martha welcomed him as a guest. 129  10:39 She 130  had a sister named Mary, who sat 131  at the Lord’s feet 132  and listened to what he said. 10:40 But Martha was distracted 133  with all the preparations she had to make, 134  so 135  she came up to him and said, “Lord, don’t you care 136  that my sister has left me to do all the work 137  alone? Tell 138  her to help me.” 10:41 But the Lord 139  answered her, 140  “Martha, Martha, 141  you are worried and troubled 142  about many things, 10:42 but one thing 143  is needed. Mary has chosen the best 144  part; it will not be taken away from her.”

Instructions on Prayer

11:1 Now 145  Jesus 146  was praying in a certain place. When 147  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 148  taught 149  his disciples.” 11:2 So he said to them, “When you pray, 150  say:

Father, 151  may your name be honored; 152 

may your kingdom come. 153 

11:3 Give us each day our daily bread, 154 

11:4 and forgive us our sins,

for we also forgive everyone who sins 155  against us.

And do not lead us into temptation.” 156 

11:5 Then 157  he said to them, “Suppose one of you 158  has a friend, and you go to him 159  at midnight and say to him, ‘Friend, lend me three loaves of bread, 160  11:6 because a friend of mine has stopped here while on a journey, 161  and I have nothing to set before 162  him.’ 11:7 Then 163  he will reply 164  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 165  I cannot get up and give you anything.’ 166  11:8 I tell you, even though the man inside 167  will not get up and give him anything because he is his friend, yet because of the first man’s 168  sheer persistence 169  he will get up and give him whatever he needs.

11:9 “So 170  I tell you: Ask, 171  and it will be given to you; seek, and you will find; knock, and the door 172  will be opened for you. 11:10 For everyone who asks 173  receives, and the one who seeks finds, and to the one who knocks, the door 174  will be opened. 11:11 What father among you, if your 175  son asks for 176  a fish, will give him a snake 177  instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 178  11:13 If you then, although you are 179  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 180  to those who ask him!”

Jesus and Beelzebul

11:14 Now 181  he was casting out a demon that was mute. 182  When 183  the demon had gone out, the man who had been mute began to speak, 184  and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 185  the ruler 186  of demons, he casts out demons.” 11:16 Others, to test 187  him, 188  began asking for 189  a sign 190  from heaven. 11:17 But Jesus, 191  realizing their thoughts, said to them, 192  “Every kingdom divided against itself is destroyed, 193  and a divided household falls. 194  11:18 So 195  if 196  Satan too is divided against himself, how will his kingdom stand? I ask you this because 197  you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 198  cast them 199  out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 200  of God, then the kingdom of God 201  has already overtaken 202  you. 11:21 When a strong man, 203  fully armed, guards his own palace, 204  his possessions are safe. 205  11:22 But 206  when a stronger man 207  attacks 208  and conquers him, he takes away the first man’s 209  armor on which the man relied 210  and divides up 211  his plunder. 212  11:23 Whoever is not with me is against me, 213  and whoever does not gather with me scatters. 214 

Response to Jesus’ Work

11:24 “When an unclean spirit 215  goes out of a person, 216  it passes through waterless places 217  looking for rest but 218  not finding any. Then 219  it says, ‘I will return to the home I left.’ 220  11:25 When it returns, 221  it finds the house 222  swept clean and put in order. 223  11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 224  the last state of that person 225  is worse than the first.” 226 

11:27 As 227  he said these things, a woman in the crowd spoke out 228  to him, “Blessed is the womb 229  that bore you and the breasts at which you nursed!” 230  11:28 But he replied, 231  “Blessed rather are those who hear the word of God and obey 232  it!”

The Sign of Jonah

11:29 As 233  the crowds were increasing, Jesus 234  began to say, “This generation is a wicked generation; it looks for a sign, 235  but no sign will be given to it except the sign of Jonah. 236  11:30 For just as Jonah became a sign to the people of Nineveh, 237  so the Son of Man will be a sign 238  to this generation. 239  11:31 The queen of the South 240  will rise up at the judgment 241  with the people 242  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 243  something greater 244  than Solomon is here! 11:32 The people 245  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 246  – and now, 247  something greater than Jonah is here!

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place 248  or under a basket, 249  but on a lampstand, so that those who come in can see the light. 11:34 Your eye is the lamp of your body. When your eye is healthy, 250  your whole body is full of light, but when it is diseased, 251  your body is full of darkness. 11:35 Therefore see to it 252  that the light in you 253  is not darkness. 11:36 If 254  then 255  your whole body is full of light, with no part in the dark, 256  it will be as full of light as when the light of a lamp shines on you.” 257 

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, 258  a Pharisee 259  invited Jesus 260  to have a meal with him, so he went in and took his place at the table. 261  11:38 The 262  Pharisee was astonished when he saw that Jesus 263  did not first wash his hands 264  before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 265  the outside of the cup and the plate, but inside you are full of greed and wickedness. 266  11:40 You fools! 267  Didn’t the one who made the outside make the inside as well? 268  11:41 But give from your heart to those in need, 269  and 270  then everything will be clean for you. 271 

11:42 “But woe to you Pharisees! 272  You give a tenth 273  of your mint, 274  rue, 275  and every herb, yet you neglect justice 276  and love for God! But you should have done these things without neglecting the others. 277  11:43 Woe to you Pharisees! You love the best seats 278  in the synagogues 279  and elaborate greetings 280  in the marketplaces! 11:44 Woe to you! 281  You are like unmarked graves, and people 282  walk over them without realizing it!” 283 

11:45 One of the experts in religious law 284  answered him, “Teacher, when you say these things you insult 285  us too.” 11:46 But Jesus 286  replied, 287  “Woe to you experts in religious law as well! 288  You load people 289  down with burdens difficult to bear, yet you yourselves refuse to touch 290  the burdens with even one of your fingers! 11:47 Woe to you! You build 291  the tombs of the prophets whom your ancestors 292  killed. 11:48 So you testify that you approve of 293  the deeds of your ancestors, 294  because they killed the prophets 295  and you build their 296  tombs! 297  11:49 For this reason also the wisdom 298  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable 299  for the blood of all the prophets that has been shed since the beginning 300  of the world, 301  11:51 from the blood of Abel 302  to the blood of Zechariah, 303  who was killed 304  between the altar and the sanctuary. 305  Yes, I tell you, it will be charged against 306  this generation. 11:52 Woe to you experts in religious law! You have taken away 307  the key to knowledge! You did not go in yourselves, and you hindered 308  those who were going in.”

11:53 When he went out from there, the experts in the law 309  and the Pharisees began to oppose him bitterly, 310  and to ask him hostile questions 311  about many things, 11:54 plotting against 312  him, to catch 313  him in something he might say.

Fear God, Not People

12:1 Meanwhile, 314  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 315  began to speak first to his disciples, “Be on your guard against 316  the yeast of the Pharisees, 317  which is hypocrisy. 318  12:2 Nothing is hidden 319  that will not be revealed, 320  and nothing is secret that will not be made known. 12:3 So then 321  whatever you have said in the dark will be heard in the light, and what you have whispered 322  in private rooms 323  will be proclaimed from the housetops. 324 

12:4 “I 325  tell you, my friends, do not be afraid of those who kill the body, 326  and after that have nothing more they can do. 12:5 But I will warn 327  you whom you should fear: Fear the one who, after the killing, 328  has authority to throw you 329  into hell. 330  Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? 331  Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; 332  you are more valuable than many sparrows.

12:8 “I 333  tell you, whoever acknowledges 334  me before men, 335  the Son of Man will also acknowledge 336  before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit 337  will not be forgiven. 338  12:11 But when they bring you before the synagogues, 339  the 340  rulers, and the authorities, do not worry about how you should make your defense 341  or what you should say, 12:12 for the Holy Spirit will teach you at that moment 342  what you must say.” 343 

The Parable of the Rich Landowner

12:13 Then 344  someone from the crowd said to him, “Teacher, tell 345  my brother to divide the inheritance with me.” 12:14 But Jesus 346  said to him, “Man, 347  who made me a judge or arbitrator between you two?” 348  12:15 Then 349  he said to them, “Watch out and guard yourself from 350  all types of greed, 351  because one’s life does not consist in the abundance of his possessions.” 12:16 He then 352  told them a parable: 353  “The land of a certain rich man produced 354  an abundant crop, 12:17 so 355  he thought to himself, 356  ‘What should I do, for I have nowhere to store my crops?’ 357  12:18 Then 358  he said, ‘I 359  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, 360  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life 361  will be demanded back from 362  you, but who will get what you have prepared for yourself?’ 363  12:21 So it is with the one who stores up riches for himself, 364  but is not rich toward God.”

Exhortation Not to Worry

12:22 Then 365  Jesus 366  said to his 367  disciples, “Therefore I tell you, do not worry 368  about your 369  life, what you will eat, or about your 370  body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: 371  They do not sow or reap, they have no storeroom or barn, yet God feeds 372  them. How much more valuable are you than the birds! 12:25 And which of you by worrying 373  can add an hour to his life? 374  12:26 So if 375  you cannot do such a very little thing as this, why do you worry about 376  the rest? 12:27 Consider how the flowers 377  grow; they do not work 378  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 379  this is how God clothes the wild grass, 380  which is here 381  today and tomorrow is tossed into the fire to heat the oven, 382  how much more 383  will he clothe you, you people of little faith! 12:29 So 384  do not be overly concerned about 385  what you will eat and what you will drink, and do not worry about such things. 386  12:30 For all the nations of the world pursue 387  these things, and your Father knows that you need them. 12:31 Instead, pursue 388  his 389  kingdom, 390  and these things will be given to you as well.

12:32 “Do not be afraid, little flock, for your Father is well pleased 391  to give you the kingdom. 12:33 Sell your possessions 392  and give to the poor. 393  Provide yourselves purses that do not wear out – a treasure in heaven 394  that never decreases, 395  where no thief approaches and no moth 396  destroys. 12:34 For where your treasure 397  is, there your heart will be also.

Call to Faithful Stewardship

12:35 “Get dressed for service 398  and keep your lamps burning; 399  12:36 be like people 400  waiting for their master to come back from the wedding celebration, 401  so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves 402  whom their master finds alert 403  when he returns! I tell you the truth, 404  he will dress himself to serve, 405  have them take their place at the table, 406  and will come 407  and wait on them! 408  12:38 Even if he comes in the second or third watch of the night 409  and finds them alert, 410  blessed are those slaves! 411  12:39 But understand this: If the owner of the house had known at what hour the thief 412  was coming, he would not have let 413  his house be broken into. 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” 414 

12:41 Then 415  Peter said, “Lord, are you telling this parable for us or for everyone?” 416  12:42 The Lord replied, 417  “Who then is the faithful and wise manager, 418  whom the master puts in charge of his household servants, 419  to give them their allowance of food at the proper time? 12:43 Blessed is that slave 420  whom his master finds at work 421  when he returns. 12:44 I tell you the truth, 422  the master 423  will put him in charge of all his possessions. 12:45 But if 424  that 425  slave should say to himself, 426  ‘My master is delayed 427  in returning,’ and he begins to beat 428  the other 429  slaves, both men and women, 430  and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, 431  and assign him a place with the unfaithful. 432  12:47 That 433  servant who knew his master’s will but did not get ready or do what his master asked 434  will receive a severe beating. 12:48 But the one who did not know his master’s will 435  and did things worthy of punishment 436  will receive a light beating. 437  From everyone who has been given much, much will be required, 438  and from the one who has been entrusted with much, 439  even more will be asked. 440 

Not Peace, but Division

12:49 “I have come 441  to bring 442  fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism 443  to undergo, 444  and how distressed I am until it is finished! 12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! 445  12:52 For from now on 446  there will be five in one household divided, three against two and two against three. 12:53 They will be divided, 447  father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Reading the Signs

12:54 Jesus 448  also said to the crowds, “When you see a cloud rising in the west, 449  you say at once, ‘A rainstorm 450  is coming,’ and it does. 12:55 And when you see the south wind 451  blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! 452  You know how to interpret the appearance of the earth and the sky, but how can you not know how 453  to interpret the present time?

Clear the Debts

12:57 “And 454  why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 455  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, 456  and the officer throw you into prison. 12:59 I tell you, you will never get out of there until you have paid the very last cent!” 457 

A Call to Repent

13:1 Now 458  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 459  13:2 He 460  answered them, “Do you think these Galileans were worse sinners 461  than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, 462  you will all perish as well! 463  13:4 Or those eighteen who were killed 464  when the tower in Siloam fell on them, 465  do you think they were worse offenders than all the others who live in Jerusalem? 466  13:5 No, I tell you! But unless you repent 467  you will all perish as well!” 468 

Warning to Israel to Bear Fruit

13:6 Then 469  Jesus 470  told this parable: “A man had a fig tree 471  planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So 472  he said to the worker who tended the vineyard, ‘For 473  three years 474  now, I have come looking for fruit on this fig tree, and each time I inspect it 475  I find none. Cut 476  it down! Why 477  should it continue to deplete 478  the soil?’ 13:8 But the worker 479  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 480  on it. 13:9 Then if 481  it bears fruit next year, 482  very well, 483  but if 484  not, you can cut it down.’”

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues 485  on the Sabbath, 13:11 and a woman was there 486  who had been disabled by a spirit 487  for eighteen years. She 488  was bent over and could not straighten herself up completely. 489  13:12 When 490  Jesus saw her, he called her to him 491  and said, “Woman, 492  you are freed 493  from your infirmity.” 494  13:13 Then 495  he placed his hands on her, and immediately 496  she straightened up and praised God. 13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work 497  should be done! 498  So come 499  and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 500  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 501  and lead it to water? 502  13:16 Then 503  shouldn’t 504  this woman, a daughter of Abraham whom Satan 505  bound for eighteen long 506  years, be released from this imprisonment 507  on the Sabbath day?” 13:17 When 508  he said this all his adversaries were humiliated, 509  but 510  the entire crowd was rejoicing at all the wonderful things 511  he was doing. 512 

On the Kingdom of God

13:18 Thus Jesus 513  asked, 514  “What is the kingdom of God 515  like? 516  To 517  what should I compare it? 13:19 It is like a mustard seed 518  that a man took and sowed 519  in his garden. It 520  grew and became a tree, 521  and the wild birds 522  nested in its branches.” 523 

13:20 Again 524  he said, “To what should I compare the kingdom of God? 525  13:21 It is like yeast that a woman took and mixed with 526  three measures 527  of flour until all the dough had risen.” 528 

The Narrow Door

13:22 Then 529  Jesus 530  traveled throughout 531  towns 532  and villages, teaching and making his way toward 533  Jerusalem. 534  13:23 Someone 535  asked 536  him, “Lord, will only a few 537  be saved?” So 538  he said to them, 13:24 “Exert every effort 539  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once 540  the head of the house 541  gets up 542  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 543  let us in!’ 544  But he will answer you, 545  ‘I don’t know where you come from.’ 546  13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 547  13:27 But 548  he will reply, 549  ‘I don’t know where you come from! 550  Go away from me, all you evildoers!’ 551  13:28 There will be weeping and gnashing of teeth 552  when you see Abraham, Isaac, Jacob, 553  and all the prophets in the kingdom of God 554  but you yourselves thrown out. 555  13:29 Then 556  people 557  will come from east and west, and from north and south, and take their places at the banquet table 558  in the kingdom of God. 559  13:30 But 560  indeed, 561  some are last 562  who will be first, and some are first who will be last.”

Going to Jerusalem

13:31 At that time, 563  some Pharisees 564  came up and said to Jesus, 565  “Get away from here, 566  because Herod 567  wants to kill you.” 13:32 But 568  he said to them, “Go 569  and tell that fox, 570  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 571  I will complete my work. 572  13:33 Nevertheless I must 573  go on my way today and tomorrow and the next day, because it is impossible 574  that a prophet should be killed 575  outside Jerusalem.’ 576  13:34 O Jerusalem, Jerusalem, 577  you who kill the prophets and stone those who are sent to you! 578  How often I have longed 579  to gather your children together as a hen gathers her chicks under her wings, but 580  you would have none of it! 581  13:35 Look, your house is forsaken! 582  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 583 


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

tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

tn Or “city.”

tn Here δέ (de) has not been translated.

sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

tn Grk “to thrust out.”

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

sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

10 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

11 tn Traditionally, “a purse.”

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

13 tn Or “no one along the way.”

14 tn Here δέ (de) has not been translated.

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

16 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

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

18 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

19 tn Here δέ (de) has not been translated.

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

21 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

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

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

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

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

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

27 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

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

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

30 tn Or “city.”

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

32 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

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

34 tn Or “city.”

35 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

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

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

38 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

39 tn Or “city.”

40 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

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

42 tn Or “powerful deeds.”

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

44 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

45 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

46 tn The interrogative particle introducing this question expects a negative reply.

47 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

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

49 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

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

51 sn The one who sent me refers to God.

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

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

54 tn Or “the demons obey”; see L&N 36.18.

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

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

57 tn This is an imperfect tense verb.

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

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

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

61 sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

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

63 tn This is an emphatic double negative in the Greek text.

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

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

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

67 tn Grk “In that same hour” (L&N 67.1).

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

69 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

70 tn Or “thank.”

71 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

72 tn Or “that.”

73 sn See 1 Cor 1:26-31.

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

75 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

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

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

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

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

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

81 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

82 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

83 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

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

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

86 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

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

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

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

90 sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

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

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

93 sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

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

95 tn Or “vindicate.”

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

97 sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

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

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

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

101 sn That is, in a state between life and death; severely wounded.

102 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

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

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

105 sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

106 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

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

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

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

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

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

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

113 tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

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

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

116 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

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

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

119 sn His own animal refers to a riding animal, presumably a donkey, but not specified.

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

121 tn Grk “two denarii.”

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

123 sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

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

125 sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

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

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

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

129 tc Most mss have “into the house” (Ì3vid א C L Ξ 33 579 pc) or “into her house” (א1 A C2 D W Θ Ψ 070 Ë1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì45,75 B sa.

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

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

132 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

133 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

134 tn Grk “with much serving.”

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

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

137 tn Grk “has left me to serve alone.”

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

139 tc Most mss (A B* C D W Θ Ψ Ë1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì3,[45],75 א B2 L 579 892 pc lat sa).

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

141 sn The double vocative Martha, Martha communicates emotion.

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

143 tc Or, with some mss (Ì3 [א] B C2 L 070vid Ë1 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì45,75 A C* W Θ Ψ Ë13 Ï lat sa).

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

145 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

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

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

148 sn John refers to John the Baptist.

149 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

150 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

151 tc Most mss, including later majority (A C D W Θ Ψ 070 Ë13 33vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì75 א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

152 tn Grk “hallowed be your name.”

153 tc Most mss (א A C D W Θ Ψ 070 Ë13 33vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì75 B L pc), and cannot be easily explained as arising from the longer reading.

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

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

156 tc Most mss (א1 A C D W Θ Ψ 070 Ë13 33 Ï it syc,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì75 א*,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

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

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

159 tn Grk “he will go to him.”

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

161 tn Grk “has come to me from the road.”

162 sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

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

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

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

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

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

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

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

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

171 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

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

173 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

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

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

176 tc Most mss (א A C D L W Θ Ψ Ë1,13 33 Ï lat syc,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì45,75 B 1241 pc sys sa.

177 sn The snake probably refers to a water snake.

178 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

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

180 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

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

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

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

184 sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

185 tn Grk “By Beelzebul.”

186 tn Or “prince.”

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

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

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

190 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

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

192 sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

193 tn Or “is left in ruins.”

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

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

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

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

198 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

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

200 sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

201 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

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

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

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

205 tn Grk “his goods are in peace.”

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

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

208 tn Grk “stronger man than he attacks.”

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

210 tn Grk “on which he relied.”

211 tn Or “and distributes.”

212 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

213 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

214 sn For the image of scattering, see Pss. Sol. 17:18.

215 sn This is a reference to an evil spirit. See Luke 4:33.

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

217 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

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

219 tc ‡ Most mss, including a few early and important ones (Ì45 א* A C D W Ψ Ë1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì75 א2 B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA27 has τότε in brackets indicating doubts as to its authenticity.

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

221 tn Grk “comes.”

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

223 sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

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

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

226 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

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

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

229 tn For this term see L&N 8.69.

230 sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

231 tn Grk “said.”

232 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

233 tn Here δέ (de) has not been translated.

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

235 sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

236 sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

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

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

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

240 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

241 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

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

243 tn Grk “behold.”

244 sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

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

246 tn Grk “at the preaching of Jonah.”

247 tn Grk “behold.”

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

249 tc The phrase “or under a basket” is lacking in some important and early mss (Ì45,75 L Γ Ξ 070 Ë1 700* 1241 2542 pc sys sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë13 Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

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

251 tn Or “when it is sick” (L&N 23.149).

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

253 sn Here you is a singular pronoun, individualizing the application.

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

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

256 tn Grk “not having any part dark.”

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

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

259 sn See the note on Pharisees in 5:17.

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

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

262 tn Here δέ (de) has not been translated.

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

264 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

265 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

266 tn Or “and evil.”

267 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

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

269 tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

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

271 sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

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

273 tn Or “you tithe mint.”

274 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

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

276 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

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

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

279 sn See the note on synagogues in 4:15.

280 tn Grk “and the greetings.”

281 tc Most mss (A [D] W Θ Ψ Ë13 Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì45,75 א B C L Ë1 33 1241 2542 lat sa).

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

283 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

284 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

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

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

287 tn Grk “said.”

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

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

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

291 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

292 tn Or “forefathers”; Grk “fathers.”

293 tn Grk “you are witnesses and approve of.”

294 tn Or “forefathers”; Grk “fathers.”

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

296 tn “Their,” i.e., the prophets.

297 tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì75 א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

298 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

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

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

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

302 sn Gen 4:10 indicates that Abel’s blood cried out for justice.

303 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

304 tn Or “who perished.”

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

306 tn Or “required from.”

307 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

308 tn Or “you tried to prevent.”

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

310 tn Or “terribly.”

311 tn For this term see L&N 33.183.

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

313 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

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

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

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

317 sn See the note on Pharisees in 5:17.

318 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

319 tn Or “concealed.”

320 sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

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

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

323 sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

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

325 tn Here δέ (de) has not been translated.

326 sn Judaism had a similar exhortation in 4 Macc 13:14-15.

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

328 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

329 tn The direct object (“you”) is understood.

330 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

331 sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

332 sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

333 tn Here δέ (de) has not been translated.

334 tn Or “confesses.”

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

336 sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

337 sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

338 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

339 sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

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

341 tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

342 tn Grk “in that very hour” (an idiom).

343 tn Grk “what it is necessary to say.”

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

345 sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

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

347 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

348 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

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

350 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

351 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

352 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

353 tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

354 tn Or “yielded a plentiful harvest.”

355 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

356 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

357 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

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

359 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

360 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

361 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

362 tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

363 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

364 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

365 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

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

367 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

368 tn Or “do not be anxious.”

369 tc Most mss (Ì45 Ψ 070 Ë13 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì75 א A B D L Q W Θ Ë1 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

370 tc Some mss (B 070 Ë13 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì45vid,75 א A D L Q W Θ Ψ Ë1 Ï lat). See previous tc note for more discussion.

371 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

372 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

373 tn Or “by being anxious.”

374 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

375 tn This is a first class condition in the Greek text.

376 tn Or “why are you anxious for.”

377 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

378 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

379 tn This is a first class condition in the Greek text.

380 tn Grk “grass in the field.”

381 tn Grk “which is in the field today.”

382 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

383 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

384 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

385 tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

386 tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

387 tn Grk “seek.”

388 tn Grk “seek,” but in the sense of the previous verses.

389 tc Most mss (Ì45 A D1 Q W Θ 070 Ë1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì75 includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

390 sn His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

391 tn Or perhaps, “your Father chooses.”

392 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

393 tn Grk “give alms,” but this term is not in common use today.

394 tn Grk “in the heavens.”

395 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

396 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

397 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.

398 tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

399 sn Keep your lamps burning means to be ready at all times.

400 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

401 sn An ancient wedding celebration could last for days (Tob 11:18).

402 tn See the note on the word “slave” in 7:2.

403 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

404 tn Grk “Truly (ἀμήν, amhn), I say to you.”

405 tn See v. 35 (same verb).

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

407 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

408 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

409 sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

410 tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

411 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

412 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

413 tc Most mss (א1 A B L Q W Θ Ψ 070 Ë1,13 33 Ï lat syp,h sams bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì75 א* [D] e i sys,c samss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

414 sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

415 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

416 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

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

418 tn Or “administrator,” “steward” (L&N 37.39).

419 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

420 tn See the note on the word “slave” in 7:2.

421 tn That is, doing his job, doing what he is supposed to be doing.

422 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

423 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

424 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

425 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

426 tn Grk “should say in his heart.”

427 tn Or “is taking a long time.”

428 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

429 tn The word “other” is not in the Greek text, but is implied.

430 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

431 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

432 tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

433 tn Here δέ (de) has not been translated.

434 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

435 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

436 tn Grk “blows.”

437 tn Grk “will receive few (blows).”

438 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

439 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

440 tn Grk “they will ask even more.”

441 sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

442 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

443 sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

444 tn Grk “to be baptized with.”

445 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

446 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

447 tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

448 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

449 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

450 tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

451 sn The south wind comes from the desert, and thus brings scorching heat.

452 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

453 tc Most mss (Ì45 A W Ψ Ë1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì75 א B L Θ 33 892 1241 pc.

454 tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.

455 sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

456 sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

457 tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

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

459 sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

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

461 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

462 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

463 tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

464 tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

465 sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

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

467 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

468 tn Grk “similarly.”

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

470 tn Grk “he”; the referent has been specified in the translation for clarity.

471 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

472 tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

473 tn Grk “Behold, for.”

474 sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

475 tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

476 tc ‡ Several witnesses (Ì75 A L Θ Ψ 070 Ë13 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W Ë1 Ï), the shorter reading appears to be more likely as the original wording here. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.

477 tn Grk “Why indeed.” Here καί (kai) has not been translated.

478 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

479 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

480 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

481 tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

482 tn Grk “the coming [season].”

483 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

484 tn This is a first class condition in the Greek text, showing which of the options is assumed.

485 sn See the note on synagogues in 4:15.

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

487 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

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

489 tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

490 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

491 tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

492 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

493 tn Or “released.”

494 tn Or “sickness.”

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

496 sn The healing took place immediately.

497 sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

498 tn Grk “on which it is necessary to work.” This has been simplified in the translation.

499 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

500 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

501 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

502 sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

503 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

504 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

505 sn Note that this is again a battle between Satan and God; see 11:18-23.

506 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

507 tn Or “bondage”; Grk “bond.”

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

509 tn Or “were put to shame.”

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

511 sn Concerning all the wonderful things see Luke 7:16; 19:37.

512 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

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

514 tn Grk “said,” but what follows is a question.

515 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

516 sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

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

518 sn The mustard seed was noted for its tiny size.

519 tn Grk “threw.”

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

521 sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

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

523 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

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

525 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

526 tn Grk “hid in.”

527 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

528 tn Grk “it was all leavened.”

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

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

531 tn This is a distributive use of κατά (kata); see L&N 83:12.

532 tn Or “cities.”

533 tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

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

535 tn Here δέ (de) has not been translated.

536 tn Grk “said to.”

537 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

538 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

539 tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

540 tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

541 tn Or “the master of the household.”

542 tn Or “rises,” or “stands up.”

543 tn Or “Sir.”

544 tn Grk “Open to us.”

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

546 sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

547 sn This term refers to wide streets, and thus suggests the major streets of a city.

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

549 tc Most mss (Ì75* A D L W Θ Ψ 070 Ë1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

550 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

551 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

552 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

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

554 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

555 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

556 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

557 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

558 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

559 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

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

561 tn Grk “behold.”

562 sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

563 tn Grk “At that very hour.”

564 sn See the note on Pharisees in 5:17.

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

566 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

567 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

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

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

570 sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

571 sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

572 tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

573 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

574 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

575 tn Or “should perish away from.”

576 sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

577 sn The double use of the city’s name betrays intense emotion.

578 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

579 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

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

581 tn Grk “you were not willing.”

582 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

583 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.