Discovery BoxLuke 17:11--19:27
Context17:11 Now on 1 the way to Jerusalem, 2 Jesus 3 was passing along 4 between Samaria and Galilee. 17:12 As 5 he was entering 6 a village, ten men with leprosy 7 met him. They 8 stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy 9 on us.” 17:14 When 10 he saw them he said, “Go 11 and show yourselves to the priests.” 12 And 13 as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising 14 God with a loud voice. 17:16 He 15 fell with his face to the ground 16 at Jesus’ feet and thanked him. 17 (Now 18 he was a Samaritan.) 19 17:17 Then 20 Jesus said, 21 “Were 22 not ten cleansed? Where are the other 23 nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” 24 17:19 Then 25 he said to the man, 26 “Get up and go your way. Your faith has made you well.” 27
17:20 Now at one point 28 the Pharisees 29 asked Jesus 30 when the kingdom of God 31 was coming, so he answered, “The kingdom of God is not coming with signs 32 to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is 33 in your midst.” 34
17:22 Then 35 he said to the disciples, “The days are coming when you will desire to see one of the days 36 of the Son of Man, and you will not see it. 17:23 Then people 37 will say to you, ‘Look, there he is!’ 38 or ‘Look, here he is!’ Do not go out or chase after them. 39 17:24 For just like the lightning flashes 40 and lights up the sky from one side to the other, so will the Son of Man be in his day. 41 17:25 But first he must 42 suffer many things and be rejected by this generation. 17:26 Just 43 as it was 44 in the days of Noah, 45 so too it will be in the days of the Son of Man. 17:27 People 46 were eating, 47 they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then 48 the flood came and destroyed them all. 49 17:28 Likewise, just as it was 50 in the days of Lot, people 51 were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. 52 17:30 It will be the same on the day the Son of Man is revealed. 17:31 On that day, anyone who is on the roof, 53 with his goods in the house, must not come down 54 to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! 55 17:33 Whoever tries to keep 56 his life will lose it, but whoever loses his life 57 will preserve it. 17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. 58 17:35 There will be two women grinding grain together; 59 one will be taken and the other left.”
17:36 [[EMPTY]] 6017:37 Then 61 the disciples 62 said 63 to him, “Where, 64 Lord?” He replied to them, “Where the dead body 65 is, there the vultures 66 will gather.” 67
18:1 Then 68 Jesus 69 told them a parable to show them they should always 70 pray and not lose heart. 71 18:2 He said, 72 “In a certain city 73 there was a judge 74 who neither feared God nor respected people. 75 18:3 There was also a widow 76 in that city 77 who kept coming 78 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 79 a while he refused, but later on 80 he said to himself, ‘Though I neither fear God nor have regard for people, 81 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 82 by her unending pleas.’” 83 18:6 And the Lord said, “Listen to what the unrighteous judge says! 84 18:7 Won’t 85 God give justice to his chosen ones, who cry out 86 to him day and night? 87 Will he delay 88 long to help them? 18:8 I tell you, he will give them justice speedily. 89 Nevertheless, when the Son of Man comes, will he find faith 90 on earth?”
18:9 Jesus 91 also told this parable to some who were confident that they were righteous and looked down 92 on everyone else. 18:10 “Two men went up 93 to the temple to pray, one a Pharisee 94 and the other a tax collector. 95 18:11 The Pharisee stood and prayed about himself like this: 96 ‘God, I thank 97 you that I am not like other people: 98 extortionists, 99 unrighteous people, 100 adulterers – or even like this tax collector. 101 18:12 I fast twice 102 a week; I give a tenth 103 of everything I get.’ 18:13 The tax collector, however, stood 104 far off and would not even look up 105 to heaven, but beat his breast and said, ‘God, be merciful 106 to me, sinner that I am!’ 107 18:14 I tell you that this man went down to his home justified 108 rather than the Pharisee. 109 For everyone who exalts 110 himself will be humbled, but he who humbles himself will be exalted.”
18:15 Now people 111 were even bringing their babies 112 to him for him to touch. 113 But when the disciples saw it, they began to scold those who brought them. 114 18:16 But Jesus called for the children, 115 saying, “Let the little children come to me and do not try to stop them, for the kingdom of God 116 belongs to such as these. 117 18:17 I tell you the truth, 118 whoever does not receive 119 the kingdom of God like a child 120 will never 121 enter it.”
18:18 Now 122 a certain ruler 123 asked him, “Good teacher, what must I do to inherit eternal life?” 124 18:19 Jesus 125 said to him, “Why do you call me good? 126 No one is good except God alone. 18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” 127 18:21 The man 128 replied, “I have wholeheartedly obeyed 129 all these laws 130 since my youth.” 131 18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have 132 and give the money 133 to the poor, 134 and you will have treasure 135 in heaven. Then 136 come, follow me.” 18:23 But when the man 137 heard this he became very sad, 138 for he was extremely wealthy. 18:24 When Jesus noticed this, 139 he said, “How hard 140 it is for the rich to enter the kingdom of God! 141 18:25 In fact, it is easier for a camel to go through the eye of a needle 142 than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then 143 who can be saved?” 144 18:27 He replied, “What is impossible 145 for mere humans 146 is possible for God.” 18:28 And Peter said, “Look, we have left everything we own 147 to follow you!” 148 18:29 Then 149 Jesus 150 said to them, “I tell you the truth, 151 there is no one who has left home or wife or brothers 152 or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more 153 in this age 154 – and in the age to come, eternal life.” 155
18:31 Then 156 Jesus 157 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 158 and everything that is written about the Son of Man by the prophets will be accomplished. 159 18:32 For he will be handed over 160 to the Gentiles; he will be mocked, 161 mistreated, 162 and spat on. 163 18:33 They will flog him severely 164 and kill him. Yet 165 on the third day he will rise again.” 18:34 But 166 the twelve 167 understood none of these things. This 168 saying was hidden from them, and they did not grasp 169 what Jesus meant. 170
18:35 As 171 Jesus 172 approached 173 Jericho, 174 a blind man was sitting by the road begging. 18:36 When he heard a crowd going by, he asked what was going on. 18:37 They 175 told him, “Jesus the Nazarene is passing by.” 18:38 So 176 he called out, 177 “Jesus, Son of David, 178 have mercy 179 on me!” 18:39 And those who were in front 180 scolded 181 him to get him to be quiet, but he shouted 182 even more, “Son of David, have mercy on me!” 18:40 So 183 Jesus stopped and ordered the beggar 184 to be brought to him. When the man 185 came near, Jesus 186 asked him, 18:41 “What do you want me to do for you?” He replied, 187 “Lord, let me see again.” 188 18:42 Jesus 189 said to him, “Receive 190 your sight; your faith has healed you.” 191 18:43 And immediately he regained 192 his sight and followed Jesus, 193 praising 194 God. When 195 all the people saw it, they too 196 gave praise to God.
19:1 Jesus 197 entered Jericho 198 and was passing through it. 19:2 Now 199 a man named Zacchaeus was there; he was a chief tax collector 200 and was rich. 19:3 He 201 was trying to get a look at Jesus, 202 but being a short man he could not see over the crowd. 203 19:4 So 204 he ran on ahead and climbed up into a sycamore tree 205 to see him, because Jesus 206 was going to pass that way. 19:5 And when Jesus came to that place, he looked up 207 and said to him, “Zacchaeus, come down quickly, 208 because I must 209 stay at your house today.” 210 19:6 So he came down quickly 211 and welcomed Jesus 212 joyfully. 213 19:7 And when the people 214 saw it, they all complained, 215 “He has gone in to be the guest of a man who is a sinner.” 216 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 217 to the poor, and if 218 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 219 Jesus said to him, “Today salvation 220 has come to this household, 221 because he too is a son of Abraham! 222 19:10 For the Son of Man came 223 to seek and to save the lost.”
19:11 While the people were listening to these things, Jesus 224 proceeded to tell a parable, because he was near to Jerusalem, 225 and because they thought 226 that the kingdom of God 227 was going to 228 appear immediately. 19:12 Therefore he said, “A nobleman 229 went to a distant country to receive 230 for himself a kingdom and then return. 231 19:13 And he summoned ten of his slaves, 232 gave them ten minas, 233 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 234 hated 235 him and sent a delegation after him, saying, ‘We do not want this man 236 to be king 237 over us!’ 19:15 When 238 he returned after receiving the kingdom, he summoned 239 these slaves to whom he had given the money. He wanted 240 to know how much they had earned 241 by trading. 19:16 So 242 the first one came before him and said, ‘Sir, 243 your mina 244 has made ten minas more.’ 19:17 And the king 245 said to him, ‘Well done, good slave! Because you have been faithful 246 in a very small matter, you will have authority 247 over ten cities.’ 19:18 Then 248 the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So 249 the king 250 said to him, ‘And you are to be over five cities.’ 19:20 Then another 251 slave 252 came and said, ‘Sir, here is 253 your mina that I put away for safekeeping 254 in a piece of cloth. 255 19:21 For I was afraid of you, because you are a severe 256 man. You withdraw 257 what you did not deposit 258 and reap what you did not sow.’ 19:22 The king 259 said to him, ‘I will judge you by your own words, 260 you wicked slave! 261 So you knew, did you, that I was a severe 262 man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put 263 my money in the bank, 264 so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, 265 ‘Take the mina from him, and give it to the one who has ten.’ 266 19:25 But 267 they said to him, ‘Sir, he has ten minas already!’ 268 19:26 ‘I tell you that everyone who has will be given more, 269 but from the one who does not have, even what he has will be taken away. 270 19:27 But as for these enemies of mine who did not want me to be their king, 271 bring them here and slaughter 272 them 273 in front of me!’”
[17:11] 1 tn Grk “Now 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.
[17:11] 2 sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.
[17:11] 3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[17:11] 4 tn Or “was traveling about.”
[17:12] 5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 6 tn The participle εἰσερχομένου (eisercomenou) is taken temporally.
[17:12] 7 sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[17:12] 8 tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.
[17:13] 9 sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).
[17:14] 13 tn Καί (kai) has not been translated because of differences between Greek and English style.
[17:14] 14 tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).
[17:14] 15 sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).
[17:14] 16 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.
[17:15] 17 tn Grk “glorifying God.”
[17:16] 21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 22 tn Grk “he fell on his face” (an idiom for complete prostration).
[17:16] 23 sn And thanked him. This action recognized God’s healing work through Jesus.
[17:16] 24 tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.
[17:16] 25 sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).
[17:17] 25 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:17] 26 tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.
[17:17] 27 tn The Greek construction used here (οὐχί, ouci) expects a positive reply.
[17:17] 28 tn The word “other” is implied in the context.
[17:18] 29 sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.
[17:19] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:19] 34 tn Grk “to him”; the referent has been specified in the translation for clarity.
[17:19] 35 tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.
[17:20] 37 tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
[17:20] 38 sn See the note on Pharisees in 5:17.
[17:20] 39 tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.
[17:20] 40 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.
[17:20] 41 tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.
[17:21] 41 tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.
[17:21] 42 tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.
[17:22] 45 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:22] 46 sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.
[17:23] 49 tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:23] 50 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
[17:23] 51 sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
[17:24] 53 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
[17:24] 54 tc Some very important
[17:25] 57 sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).
[17:26] 61 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:26] 62 tn Or “as it happened.”
[17:26] 63 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
[17:27] 65 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
[17:27] 66 tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.
[17:27] 67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:27] 68 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
[17:28] 69 tn Or “as it happened.”
[17:28] 70 tn Grk “they.” The plural in Greek is indefinite, referring to people in general.
[17:29] 73 sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).
[17:31] 77 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[17:31] 78 sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.
[17:32] 81 sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.
[17:33] 85 tn Or “tries to preserve”; Grk “seeks to gain.”
[17:33] 86 sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).
[17:34] 89 sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
[17:35] 93 tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.
[17:36] 97 tc Several
[17:37] 101 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:37] 102 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
[17:37] 103 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
[17:37] 104 sn The question “Where, Lord?” means, “Where will the judgment take place?”
[17:37] 106 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.
[17:37] 107 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[18:1] 105 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 106 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 107 tn Or “should pray at all times” (L&N 67.88).
[18:1] 108 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
[18:2] 109 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
[18:2] 111 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 112 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 113 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 115 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 117 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 118 tn Grk “after these things.”
[18:4] 119 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 121 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 122 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 125 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
[18:7] 129 tn Here δέ (de) has not been translated.
[18:7] 130 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
[18:7] 131 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 132 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
[18:8] 133 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
[18:8] 134 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
[18:9] 137 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 138 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[18:10] 141 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
[18:10] 142 sn See the note on Pharisees in 5:17.
[18:10] 143 sn See the note on tax collectors in 3:12.
[18:11] 145 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
[18:11] 146 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
[18:11] 147 tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
[18:11] 148 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
[18:11] 149 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
[18:11] 150 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
[18:12] 149 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
[18:13] 153 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 154 tn Grk “even lift up his eyes” (an idiom).
[18:13] 155 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
[18:13] 156 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
[18:14] 157 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
[18:14] 158 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 159 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
[18:15] 162 tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).
[18:15] 163 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).
[18:15] 164 tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.
[18:16] 165 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
[18:16] 166 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.
[18:16] 167 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[18:17] 169 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:17] 170 sn On receive see John 1:12.
[18:17] 171 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
[18:17] 172 tn The negation in Greek used here (οὐ μή, ou mh) is very strong.
[18:18] 173 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[18:18] 174 sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.
[18:18] 175 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.
[18:19] 177 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:19] 178 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
[18:20] 181 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
[18:21] 185 tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[18:21] 186 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[18:21] 187 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[18:21] 188 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
[18:22] 189 sn See Luke 14:33.
[18:22] 190 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[18:22] 191 sn See Luke 1:50-53; 6:20-23; 14:12-14.
[18:22] 192 sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[18:22] 193 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
[18:23] 193 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[18:23] 194 tn Or “very distressed” (L&N 25.277).
[18:24] 197 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of
[18:24] 198 sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
[18:24] 199 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.
[18:25] 201 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
[18:26] 205 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[18:26] 206 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[18:27] 209 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
[18:27] 210 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.
[18:28] 213 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
[18:28] 214 tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[18:29] 217 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:29] 218 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:29] 219 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:29] 220 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
[18:30] 221 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
[18:30] 222 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[18:30] 223 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
[18:31] 225 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 226 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 227 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 228 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
[18:32] 229 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
[18:32] 230 sn See Luke 22:63; 23:11, 36.
[18:32] 231 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 232 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
[18:33] 233 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[18:33] 234 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[18:34] 237 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[18:34] 238 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
[18:34] 239 tn Grk “And this.” Here καί (kai) has not been translated.
[18:34] 240 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
[18:34] 241 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
[18:35] 241 tn Grk “Now 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.
[18:35] 242 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[18:35] 243 tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
[18:35] 244 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[18:37] 245 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
[18:38] 249 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
[18:38] 250 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[18:38] 251 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[18:38] 252 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
[18:39] 253 sn That is, those who were at the front of the procession.
[18:39] 254 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[18:39] 255 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
[18:40] 257 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
[18:40] 258 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
[18:40] 259 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
[18:40] 260 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:41] 262 tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
[18:42] 265 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:42] 266 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
[18:42] 267 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
[18:43] 269 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
[18:43] 270 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[18:43] 271 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
[18:43] 272 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:43] 273 tn The word “too” has been supplied for stylistic reasons.
[19:1] 273 tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[19:1] 274 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[19:2] 277 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. 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).
[19:2] 278 sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).
[19:3] 281 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:3] 282 tn Grk “He was trying to see who Jesus was.”
[19:3] 283 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
[19:4] 285 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
[19:4] 286 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
[19:4] 287 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
[19:5] 289 tc Most
[19:5] 290 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
[19:5] 291 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
[19:5] 292 sn On today here and in v. 9, see the note on today in 2:11.
[19:6] 293 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
[19:6] 294 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:6] 295 tn The participle χαίρων (cairwn) has been taken as indicating manner.
[19:7] 297 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
[19:7] 298 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.
[19:7] 299 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
[19:8] 301 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
[19:8] 302 tn This is a first class condition in the Greek text. It virtually confesses fraud.
[19:9] 305 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
[19:9] 306 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
[19:9] 307 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
[19:9] 308 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
[19:10] 309 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
[19:11] 313 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:11] 314 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:11] 315 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
[19:11] 316 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
[19:11] 317 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
[19:12] 317 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
[19:12] 318 sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
[19:12] 319 sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4
[19:13] 321 tn See the note on the word “slave” in 7:2.
[19:13] 322 sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.
[19:14] 325 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
[19:14] 326 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 327 tn Grk “this one” (somewhat derogatory in this context).
[19:15] 329 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.
[19:15] 330 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
[19:15] 331 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
[19:15] 332 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
[19:16] 333 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
[19:16] 334 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
[19:16] 335 tn See the note on the word “minas” in v. 13.
[19:17] 337 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:17] 338 tn See Luke 16:10.
[19:17] 339 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
[19:18] 341 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:19] 345 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
[19:19] 346 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:20] 349 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
[19:20] 350 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
[19:20] 352 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”
[19:20] 353 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
[19:21] 353 tn Or “exacting,” “harsh,” “hard.”
[19:21] 354 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.
[19:21] 355 tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
[19:22] 357 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:22] 358 tn Grk “out of your own mouth” (an idiom).
[19:22] 359 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
[19:22] 360 tn Or “exacting,” “harsh,” “hard.”
[19:23] 361 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
[19:23] 362 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
[19:24] 365 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
[19:24] 366 tn Grk “the ten minas.”
[19:25] 369 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
[19:25] 370 tc A few
[19:26] 373 tn Grk “to everyone who has, he will be given more.”
[19:26] 374 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
[19:27] 377 tn Grk “to rule over them.”
[19:27] 378 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 379 sn Slaughter them. To reject the king is to face certain judgment from him.
