Luke 16:14

More Warnings about the Pharisees

16:14 The Pharisees ¹  (who loved money) heard all this and ridiculed ²  him.

Luke 7:30

7:30 However, the Pharisees ³  and the experts in religious law ⁴  rejected God’s purpose ⁵  for themselves, because they had not been baptized ⁶  by John. ⁷ ) ⁸ 

Luke 11:53

11:53 When he went out from there, the experts in the law ⁹  and the Pharisees began to oppose him bitterly, ¹⁰  and to ask him hostile questions ¹¹  about many things,

Luke 15:2

15:2 But ¹²  the Pharisees ¹³  and the experts in the law ¹⁴  were complaining, ¹⁵  “This man welcomes ¹⁶  sinners and eats with them.”

Luke 5:30

5:30 But ¹⁷  the Pharisees ¹⁸  and their experts in the law ¹⁹  complained ²⁰  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ²¹ 

Luke 6:7

6:7 The experts in the law ²²  and the Pharisees ²³  watched ²⁴  Jesus ²⁵  closely to see if ²⁶  he would heal on the Sabbath, ²⁷  so that they could find a reason to accuse him.

Luke 13:31

Going to Jerusalem

13:31 At that time, ²⁸  some Pharisees ²⁹  came up and said to Jesus, ³⁰  “Get away from here, ³¹  because Herod ³²  wants to kill you.”

Luke 5:21

5:21 Then ³³  the experts in the law ³⁴  and the Pharisees began to think ³⁵  to themselves, ³⁶  “Who is this man ³⁷  who is uttering blasphemies? ³⁸  Who can forgive sins but God alone?”

Luke 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ³⁹  the outside of the cup and the plate, but inside you are full of greed and wickedness. ⁴⁰ 

Luke 5:17

Healing and Forgiving a Paralytic

5:17 Now on ⁴¹  one of those days, while he was teaching, there were Pharisees ⁴²  and teachers of the law ⁴³  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ⁴⁴  and the power of the Lord was with him ⁴⁵  to heal.

[16:14]  ¹ sn See the note on Pharisees in 5:17.

[16:14]  ² tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[7:30]  ³ sn See the note on Pharisees in 5:17.

[7:30]  ⁴ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ⁵ tn Or “plan.”

[7:30]  ⁶ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ⁷ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ⁸ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[11:53]  ⁵ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁶ tn Or “terribly.”

[11:53]  ⁷ tn For this term see L&N 33.183.

[15:2]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ⁸ sn See the note on Pharisees in 5:17.

[15:2]  ⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ¹⁰ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ¹¹ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[5:30]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ¹⁰ sn See the note on Pharisees in 5:17.

[5:30]  ¹¹ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ¹² tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ¹³ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[6:7]  ¹¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ¹² sn See the note on Pharisees in 5:17.

[6:7]  ¹³ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹⁵ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹⁶ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[13:31]  ¹³ tn Grk “At that very hour.”

[13:31]  ¹⁴ sn See the note on Pharisees in 5:17.

[13:31]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ¹⁶ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ¹⁷ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[5:21]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ¹⁶ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ¹⁷ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ¹⁸ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹⁹ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ²⁰ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[11:39]  ¹⁷ 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.

[11:39]  ¹⁸ tn Or “and evil.”

[5:17]  ¹⁹ tn Grk “And it happened that on.” 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.

[5:17]  ²⁰ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ²¹ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ²² sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  ²³ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.