11:24 “When an unclean spirit 21 goes out of a person, 22 it passes through waterless places 23 looking for rest but 24 not finding any. Then 25 it says, ‘I will return to the home I left.’ 26 11:25 When it returns, 27 it finds the house 28 swept clean and put in order. 29 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 30 the last state of that person 31 is worse than the first.” 32
11:27 As 33 he said these things, a woman in the crowd spoke out 34 to him, “Blessed is the womb 35 that bore you and the breasts at which you nursed!” 36 11:28 But he replied, 37 “Blessed rather are those who hear the word of God and obey 38 it!”
11:29 As 39 the crowds were increasing, Jesus 40 began to say, “This generation is a wicked generation; it looks for a sign, 41 but no sign will be given to it except the sign of Jonah. 42 11:30 For just as Jonah became a sign to the people of Nineveh, 43 so the Son of Man will be a sign 44 to this generation. 45 11:31 The queen of the South 46 will rise up at the judgment 47 with the people 48 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 49 something greater 50 than Solomon is here! 11:32 The people 51 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 52 – and now, 53 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 54 or under a basket, 55 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, 56 your whole body is full of light, but when it is diseased, 57 your body is full of darkness. 11:35 Therefore see to it 58 that the light in you 59 is not darkness. 11:36 If 60 then 61 your whole body is full of light, with no part in the dark, 62 it will be as full of light as when the light of a lamp shines on you.” 63
11:37 As he spoke, 64 a Pharisee 65 invited Jesus 66 to have a meal with him, so he went in and took his place at the table. 67 11:38 The 68 Pharisee was astonished when he saw that Jesus 69 did not first wash his hands 70 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 71 the outside of the cup and the plate, but inside you are full of greed and wickedness. 72 11:40 You fools! 73 Didn’t the one who made the outside make the inside as well? 74 11:41 But give from your heart to those in need, 75 and 76 then everything will be clean for you. 77
11:42 “But woe to you Pharisees! 78 You give a tenth 79 of your mint, 80 rue, 81 and every herb, yet you neglect justice 82 and love for God! But you should have done these things without neglecting the others. 83 11:43 Woe to you Pharisees! You love the best seats 84 in the synagogues 85 and elaborate greetings 86 in the marketplaces! 11:44 Woe to you! 87 You are like unmarked graves, and people 88 walk over them without realizing it!” 89
11:45 One of the experts in religious law 90 answered him, “Teacher, when you say these things you insult 91 us too.” 11:46 But Jesus 92 replied, 93 “Woe to you experts in religious law as well! 94 You load people 95 down with burdens difficult to bear, yet you yourselves refuse to touch 96 the burdens with even one of your fingers! 11:47 Woe to you! You build 97 the tombs of the prophets whom your ancestors 98 killed. 11:48 So you testify that you approve of 99 the deeds of your ancestors, 100 because they killed the prophets 101 and you build their 102 tombs! 103 11:49 For this reason also the wisdom 104 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 105 for the blood of all the prophets that has been shed since the beginning 106 of the world, 107 11:51 from the blood of Abel 108 to the blood of Zechariah, 109 who was killed 110 between the altar and the sanctuary. 111 Yes, I tell you, it will be charged against 112 this generation. 11:52 Woe to you experts in religious law! You have taken away 113 the key to knowledge! You did not go in yourselves, and you hindered 114 those who were going in.”
11:53 When he went out from there, the experts in the law 115 and the Pharisees began to oppose him bitterly, 116 and to ask him hostile questions 117 about many things, 11:54 plotting against 118 him, to catch 119 him in something he might say.
1 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.
2 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.
3 tn Grk “because.” “I ask you this” is supplied for the sake of English.
4 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.
5 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.
6 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).
7 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.
8 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") 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.”
9 tn The referent of the expression “a strong man” is Satan.
10 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).
11 tn Grk “his goods are in peace.”
12 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
13 tn The referent of the expression “a stronger man” is Jesus.
14 tn Grk “stronger man than he attacks.”
15 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
16 tn Grk “on which he relied.”
17 tn Or “and distributes.”
18 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.
19 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.
20 sn For the image of scattering, see Pss. Sol. 17:18.
21 sn This is a reference to an evil spirit. See Luke 4:33.
22 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
23 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).
24 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
25 tc ‡ Most
26 tn Grk “I will return to my house from which I came.”
27 tn Grk “comes.”
28 tn The words “the house” are not in Greek but are implied.
29 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.
30 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
31 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
32 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
33 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.
34 tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”
35 tn For this term see L&N 8.69.
36 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.
37 tn Grk “said.”
38 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
39 tn Here δέ (de) has not been translated.
40 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
41 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.
42 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.
43 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
44 tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.
45 tc Only the Western ms D and a few Itala
46 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.
47 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
48 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.
49 tn Grk “behold.”
50 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.
51 tn See the note on the word “people” in v. 31.
52 tn Grk “at the preaching of Jonah.”
53 tn Grk “behold.”
54 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.
55 tc The phrase “or under a basket” is lacking in some important and early
56 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”).
57 tn Or “when it is sick” (L&N 23.149).
58 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
59 sn Here you is a singular pronoun, individualizing the application.
60 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
61 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.
62 tn Grk “not having any part dark.”
63 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
64 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.
65 sn See the note on Pharisees in 5:17.
66 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
67 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.
68 tn Here δέ (de) has not been translated.
69 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
70 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.
71 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.
72 tn Or “and evil.”
73 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).
74 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.
75 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.
76 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).
77 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.
78 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).
79 tn Or “you tithe mint.”
80 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
81 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.
82 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
83 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
84 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.
85 sn See the note on synagogues in 4:15.
86 tn Grk “and the greetings.”
87 tc Most
88 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
89 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.
90 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
91 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
92 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
93 tn Grk “said.”
94 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
95 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
96 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).
97 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).
98 tn Or “forefathers”; Grk “fathers.”
99 tn Grk “you are witnesses and approve of.”
100 tn Or “forefathers”; Grk “fathers.”
101 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
102 tn “Their,” i.e., the prophets.
103 tc The majority of
104 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
105 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.
106 tn Or “foundation.” However, this does not suggest a time to the modern reader.
107 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
108 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
109 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
110 tn Or “who perished.”
111 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.
112 tn Or “required from.”
113 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.
114 tn Or “you tried to prevent.”
115 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
116 tn Or “terribly.”
117 tn For this term see L&N 33.183.
118 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
119 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.