13:1 Now 1 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 2 13:2 He 3 answered them, “Do you think these Galileans were worse sinners 4 than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, 5 you will all perish as well! 6 13:4 Or those eighteen who were killed 7 when the tower in Siloam fell on them, 8 do you think they were worse offenders than all the others who live in Jerusalem? 9 13:5 No, I tell you! But unless you repent 10 you will all perish as well!” 11
13:6 Then 12 Jesus 13 told this parable: “A man had a fig tree 14 planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So 15 he said to the worker who tended the vineyard, ‘For 16 three years 17 now, I have come looking for fruit on this fig tree, and each time I inspect it 18 I find none. Cut 19 it down! Why 20 should it continue to deplete 21 the soil?’ 13:8 But the worker 22 answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 23 on it. 13:9 Then if 24 it bears fruit next year, 25 very well, 26 but if 27 not, you can cut it down.’”
13:10 Now he was teaching in one of the synagogues 28 on the Sabbath, 13:11 and a woman was there 29 who had been disabled by a spirit 30 for eighteen years. She 31 was bent over and could not straighten herself up completely. 32 13:12 When 33 Jesus saw her, he called her to him 34 and said, “Woman, 35 you are freed 36 from your infirmity.” 37 13:13 Then 38 he placed his hands on her, and immediately 39 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 40 should be done! 41 So come 42 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 43 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 44 and lead it to water? 45 13:16 Then 46 shouldn’t 47 this woman, a daughter of Abraham whom Satan 48 bound for eighteen long 49 years, be released from this imprisonment 50 on the Sabbath day?” 13:17 When 51 he said this all his adversaries were humiliated, 52 but 53 the entire crowd was rejoicing at all the wonderful things 54 he was doing. 55
13:18 Thus Jesus 56 asked, 57 “What is the kingdom of God 58 like? 59 To 60 what should I compare it? 13:19 It is like a mustard seed 61 that a man took and sowed 62 in his garden. It 63 grew and became a tree, 64 and the wild birds 65 nested in its branches.” 66
13:20 Again 67 he said, “To what should I compare the kingdom of God? 68 13:21 It is like yeast that a woman took and mixed with 69 three measures 70 of flour until all the dough had risen.” 71
13:22 Then 72 Jesus 73 traveled throughout 74 towns 75 and villages, teaching and making his way toward 76 Jerusalem. 77 13:23 Someone 78 asked 79 him, “Lord, will only a few 80 be saved?” So 81 he said to them, 13:24 “Exert every effort 82 to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.
1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2 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.
3 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
4 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
5 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
6 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.
7 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.
8 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?”
9 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
10 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
11 tn Grk “similarly.”
12 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
13 tn Grk “he”; the referent has been specified in the translation for clarity.
14 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
15 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.
16 tn Grk “Behold, for.”
17 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.
18 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.
19 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.
20 tn Grk “Why indeed.” Here καί (kai) has not been translated.
21 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
22 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
23 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
24 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.
25 tn Grk “the coming [season].”
26 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
27 tn This is a first class condition in the Greek text, showing which of the options is assumed.
28 sn See the note on synagogues in 4:15.
29 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).
30 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
31 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.
32 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.
33 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
34 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.
35 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.
36 tn Or “released.”
37 tn Or “sickness.”
38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
39 sn The healing took place immediately.
40 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.
41 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
42 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
43 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
44 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
45 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.
46 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
47 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.
48 sn Note that this is again a battle between Satan and God; see 11:18-23.
49 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
50 tn Or “bondage”; Grk “bond.”
51 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
52 tn Or “were put to shame.”
53 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
54 sn Concerning all the wonderful things see Luke 7:16; 19:37.
55 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
56 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
57 tn Grk “said,” but what follows is a question.
58 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.
59 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.
60 tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.
61 sn The mustard seed was noted for its tiny size.
62 tn Grk “threw.”
63 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.
64 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.
65 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).
66 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.
67 tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.
68 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.
69 tn Grk “hid in.”
70 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.
71 tn Grk “it was all leavened.”
72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
73 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
74 tn This is a distributive use of κατά (kata); see L&N 83:12.
75 tn Or “cities.”
76 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.
77 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
78 tn Here δέ (de) has not been translated.
79 tn Grk “said to.”
80 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
81 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
82 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.