Discovery BoxLuke 12:49--14:24
Context12:49 “I have come 1 to bring 2 fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism 3 to undergo, 4 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! 5 12:52 For from now on 6 there will be five in one household divided, three against two and two against three. 12:53 They will be divided, 7 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.”
12:54 Jesus 8 also said to the crowds, “When you see a cloud rising in the west, 9 you say at once, ‘A rainstorm 10 is coming,’ and it does. 12:55 And when you see the south wind 11 blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! 12 You know how to interpret the appearance of the earth and the sky, but how can you not know how 13 to interpret the present time?
12:57 “And 14 why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 15 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, 16 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!” 17
13:1 Now 18 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 19 13:2 He 20 answered them, “Do you think these Galileans were worse sinners 21 than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, 22 you will all perish as well! 23 13:4 Or those eighteen who were killed 24 when the tower in Siloam fell on them, 25 do you think they were worse offenders than all the others who live in Jerusalem? 26 13:5 No, I tell you! But unless you repent 27 you will all perish as well!” 28
13:6 Then 29 Jesus 30 told this parable: “A man had a fig tree 31 planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So 32 he said to the worker who tended the vineyard, ‘For 33 three years 34 now, I have come looking for fruit on this fig tree, and each time I inspect it 35 I find none. Cut 36 it down! Why 37 should it continue to deplete 38 the soil?’ 13:8 But the worker 39 answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 40 on it. 13:9 Then if 41 it bears fruit next year, 42 very well, 43 but if 44 not, you can cut it down.’”
13:10 Now he was teaching in one of the synagogues 45 on the Sabbath, 13:11 and a woman was there 46 who had been disabled by a spirit 47 for eighteen years. She 48 was bent over and could not straighten herself up completely. 49 13:12 When 50 Jesus saw her, he called her to him 51 and said, “Woman, 52 you are freed 53 from your infirmity.” 54 13:13 Then 55 he placed his hands on her, and immediately 56 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 57 should be done! 58 So come 59 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 60 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 61 and lead it to water? 62 13:16 Then 63 shouldn’t 64 this woman, a daughter of Abraham whom Satan 65 bound for eighteen long 66 years, be released from this imprisonment 67 on the Sabbath day?” 13:17 When 68 he said this all his adversaries were humiliated, 69 but 70 the entire crowd was rejoicing at all the wonderful things 71 he was doing. 72
13:18 Thus Jesus 73 asked, 74 “What is the kingdom of God 75 like? 76 To 77 what should I compare it? 13:19 It is like a mustard seed 78 that a man took and sowed 79 in his garden. It 80 grew and became a tree, 81 and the wild birds 82 nested in its branches.” 83
13:20 Again 84 he said, “To what should I compare the kingdom of God? 85 13:21 It is like yeast that a woman took and mixed with 86 three measures 87 of flour until all the dough had risen.” 88
13:22 Then 89 Jesus 90 traveled throughout 91 towns 92 and villages, teaching and making his way toward 93 Jerusalem. 94 13:23 Someone 95 asked 96 him, “Lord, will only a few 97 be saved?” So 98 he said to them, 13:24 “Exert every effort 99 to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once 100 the head of the house 101 gets up 102 and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 103 let us in!’ 104 But he will answer you, 105 ‘I don’t know where you come from.’ 106 13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 107 13:27 But 108 he will reply, 109 ‘I don’t know where you come from! 110 Go away from me, all you evildoers!’ 111 13:28 There will be weeping and gnashing of teeth 112 when you see Abraham, Isaac, Jacob, 113 and all the prophets in the kingdom of God 114 but you yourselves thrown out. 115 13:29 Then 116 people 117 will come from east and west, and from north and south, and take their places at the banquet table 118 in the kingdom of God. 119 13:30 But 120 indeed, 121 some are last 122 who will be first, and some are first who will be last.”
13:31 At that time, 123 some Pharisees 124 came up and said to Jesus, 125 “Get away from here, 126 because Herod 127 wants to kill you.” 13:32 But 128 he said to them, “Go 129 and tell that fox, 130 ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 131 I will complete my work. 132 13:33 Nevertheless I must 133 go on my way today and tomorrow and the next day, because it is impossible 134 that a prophet should be killed 135 outside Jerusalem.’ 136 13:34 O Jerusalem, Jerusalem, 137 you who kill the prophets and stone those who are sent to you! 138 How often I have longed 139 to gather your children together as a hen gathers her chicks under her wings, but 140 you would have none of it! 141 13:35 Look, your house is forsaken! 142 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 143
14:1 Now 144 one Sabbath when Jesus went to dine 145 at the house of a leader 146 of the Pharisees, 147 they were watching 148 him closely. 14:2 There 149 right 150 in front of him was a man suffering from dropsy. 151 14:3 So 152 Jesus asked 153 the experts in religious law 154 and the Pharisees, “Is it lawful to heal on the Sabbath 155 or not?” 14:4 But they remained silent. So 156 Jesus 157 took hold of the man, 158 healed him, and sent him away. 159 14:5 Then 160 he said to them, “Which of you, if you have a son 161 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 162 they could not reply 163 to this.
14:7 Then 164 when Jesus 165 noticed how the guests 166 chose the places of honor, 167 he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, 168 do not take 169 the place of honor, because a person more distinguished than you may have been invited by your host. 170 14:9 So 171 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 172 you will begin to move to the least important 173 place. 14:10 But when you are invited, go and take the least important place, so that when your host 174 approaches he will say to you, ‘Friend, move up here to a better place.’ 175 Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but 176 the one who humbles 177 himself will be exalted.”
14:12 He 178 said also to the man 179 who had invited him, “When you host a dinner or a banquet, 180 don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, 181 invite the poor, the crippled, 182 the lame, and 183 the blind. 184 14:14 Then 185 you will be blessed, 186 because they cannot repay you, for you will be repaid 187 at the resurrection of the righteous.”
14:15 When 188 one of those at the meal with Jesus 189 heard this, he said to him, “Blessed is everyone 190 who will feast 191 in the kingdom of God!” 192 14:16 But Jesus 193 said to him, “A man once gave a great banquet 194 and invited 195 many guests. 196 14:17 At 197 the time for the banquet 198 he sent his slave 199 to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all 200 began to make excuses. 201 The first said to him, ‘I have bought a field, 202 and I must go out and see it. Please excuse me.’ 203 14:19 Another 204 said, ‘I have bought five yoke of oxen, 205 and I am going out 206 to examine them. Please excuse me.’ 14:20 Another 207 said, ‘I just got married, and I cannot come.’ 208 14:21 So 209 the slave came back and reported this to his master. Then the master of the household was furious 210 and said to his slave, ‘Go out quickly 211 to the streets and alleys of the city, 212 and bring in the poor, 213 the crippled, 214 the blind, and the lame.’ 14:22 Then 215 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 216 14:23 So 217 the master said to his 218 slave, ‘Go out to the highways 219 and country roads 220 and urge 221 people 222 to come in, so that my house will be filled. 223 14:24 For I tell you, not one of those individuals 224 who were invited 225 will taste my banquet!’” 226
[12:49] 1 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.
[12:49] 2 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[12:50] 3 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).
[12:50] 4 tn Grk “to be baptized with.”
[12:51] 5 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
[12:52] 6 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
[12:53] 7 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.
[12:54] 8 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.
[12:54] 9 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
[12:54] 10 tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
[12:55] 11 sn The south wind comes from the desert, and thus brings scorching heat.
[12:56] 12 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
[12:56] 13 tc Most
[12:57] 14 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.
[12:58] 15 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).
[12:58] 16 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).
[12:59] 17 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.
[13:1] 18 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 19 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.
[13:2] 20 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:2] 21 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
[13:3] 22 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
[13:3] 23 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.
[13:4] 24 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.
[13:4] 25 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?”
[13:4] 26 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:5] 27 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
[13:6] 29 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:6] 30 tn Grk “he”; the referent has been specified in the translation for clarity.
[13:6] 31 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
[13:7] 32 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.
[13:7] 33 tn Grk “Behold, for.”
[13:7] 34 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.
[13:7] 35 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.
[13:7] 36 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.
[13:7] 37 tn Grk “Why indeed.” Here καί (kai) has not been translated.
[13:7] 38 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
[13:8] 39 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
[13:8] 40 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
[13:9] 41 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.
[13:9] 42 tn Grk “the coming [season].”
[13:9] 43 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
[13:9] 44 tn This is a first class condition in the Greek text, showing which of the options is assumed.
[13:10] 45 sn See the note on synagogues in 4:15.
[13:11] 46 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).
[13:11] 47 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
[13:11] 48 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.
[13:11] 49 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.
[13:12] 50 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[13:12] 51 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.
[13:12] 52 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.
[13:13] 55 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:13] 56 sn The healing took place immediately.
[13:14] 57 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.
[13:14] 58 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
[13:14] 59 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[13:15] 60 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
[13:15] 61 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
[13:15] 62 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.
[13:16] 63 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
[13:16] 64 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.
[13:16] 65 sn Note that this is again a battle between Satan and God; see 11:18-23.
[13:16] 66 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
[13:16] 67 tn Or “bondage”; Grk “bond.”
[13:17] 68 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:17] 69 tn Or “were put to shame.”
[13:17] 70 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:17] 71 sn Concerning all the wonderful things see Luke 7:16; 19:37.
[13:17] 72 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
[13:18] 73 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:18] 74 tn Grk “said,” but what follows is a question.
[13:18] 75 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.
[13:18] 76 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.
[13:18] 77 tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:19] 78 sn The mustard seed was noted for its tiny size.
[13:19] 80 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.
[13:19] 81 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.
[13:19] 82 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).
[13:19] 83 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.
[13:20] 84 tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:20] 85 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.
[13:21] 87 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.
[13:21] 88 tn Grk “it was all leavened.”
[13:22] 89 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:22] 90 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:22] 91 tn This is a distributive use of κατά (kata); see L&N 83:12.
[13:22] 93 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.
[13:22] 94 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:23] 95 tn Here δέ (de) has not been translated.
[13:23] 97 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
[13:23] 98 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
[13:24] 99 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.
[13:25] 100 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.
[13:25] 101 tn Or “the master of the household.”
[13:25] 102 tn Or “rises,” or “stands up.”
[13:25] 104 tn Grk “Open to us.”
[13:25] 105 tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”
[13:25] 106 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.
[13:26] 107 sn This term refers to wide streets, and thus suggests the major streets of a city.
[13:27] 108 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:27] 109 tc Most
[13:27] 110 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.
[13:27] 111 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
[13:28] 112 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[13:28] 113 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.
[13:28] 114 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.
[13:28] 115 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.
[13:29] 116 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
[13:29] 117 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
[13:29] 118 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.
[13:29] 119 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.
[13:30] 120 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:30] 122 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?”
[13:31] 123 tn Grk “At that very hour.”
[13:31] 124 sn See the note on Pharisees in 5:17.
[13:31] 125 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:31] 126 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
[13:31] 127 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[13:32] 128 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:32] 129 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[13:32] 130 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).
[13:32] 131 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.
[13:32] 132 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.
[13:33] 133 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
[13:33] 134 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
[13:33] 135 tn Or “should perish away from.”
[13:33] 136 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.
[13:34] 137 sn The double use of the city’s name betrays intense emotion.
[13:34] 138 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”).
[13:34] 139 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.
[13:34] 140 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:34] 141 tn Grk “you were not willing.”
[13:35] 142 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 143 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
[14:1] 144 tn Grk “Now it happened that one.” 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.
[14:1] 145 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 146 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 147 sn See the note on Pharisees in 5:17.
[14:1] 148 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 149 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 150 tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.
[14:2] 151 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 152 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).
[14:3] 153 tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”
[14:3] 154 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 155 sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?
[14:4] 156 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).
[14:4] 157 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 158 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 159 tn Or “and let him go.”
[14:5] 160 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 161 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
[14:6] 162 tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.
[14:6] 163 sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.
[14:7] 164 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:7] 165 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:7] 166 tn Grk “those who were invited.”
[14:7] 167 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
[14:8] 168 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
[14:8] 169 tn Grk “do not recline in the place of honor.” 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.
[14:8] 170 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
[14:9] 171 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:9] 172 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
[14:9] 173 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
[14:10] 174 tn Grk “the one who invited you.”
[14:10] 175 tn Grk “Go up higher.” This means to move to a more important place.
[14:11] 176 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
[14:11] 177 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
[14:12] 178 tn Here δέ (de) has not been translated.
[14:12] 179 sn That is, the leader of the Pharisees (v. 1).
[14:12] 180 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
[14:13] 181 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
[14:13] 182 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
[14:13] 183 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
[14:13] 184 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
[14:14] 185 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:14] 186 sn You will be blessed. God notes and approves of such generosity.
[14:14] 187 sn The passive verb will be repaid looks at God’s commendation.
[14:15] 188 tn Here δέ (de) has not been translated.
[14:15] 189 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 190 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 191 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 192 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.
[14:16] 193 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 195 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
[14:16] 196 tn The word “guests” is not in the Greek text but is implied.
[14:17] 197 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:17] 199 tn See the note on the word “slave” in 7:2.
[14:18] 200 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 201 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
[14:18] 202 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 203 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
[14:19] 204 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 205 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 206 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
[14:20] 207 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 208 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
[14:21] 209 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 210 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
[14:21] 211 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
[14:21] 213 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
[14:21] 214 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:22] 215 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 216 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
[14:23] 217 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 218 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 219 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
[14:23] 220 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
[14:23] 221 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
[14:23] 222 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:23] 223 sn So that my house will be filled. God will bless many people.
[14:24] 224 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
[14:24] 225 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
