Discovery BoxLuke 3:1--21:38
Context3:1 In the fifteenth year of the reign of Tiberius Caesar, 1 when Pontius Pilate 2 was governor of Judea, and Herod 3 was tetrarch 4 of Galilee, and his brother Philip 5 was tetrarch of the region of Iturea and Trachonitis, and Lysanias 6 was tetrarch of Abilene, 3:2 during the high priesthood 7 of Annas and Caiaphas, the word 8 of God came to John the son of Zechariah in the wilderness. 9 3:3 He 10 went into all the region around the Jordan River, 11 preaching a baptism of repentance for the forgiveness of sins. 12
3:4 As it is written in the book of the words of Isaiah the prophet,
“The voice 13 of one shouting in the wilderness: 14
‘Prepare the way for the Lord,
make 15 his paths straight.
3:5 Every valley will be filled, 16
and every mountain and hill will be brought low,
and the crooked will be made straight,
and the rough ways will be made smooth,
3:6 and all humanity 17 will see the salvation of God.’” 18
3:7 So John 19 said to the crowds 20 that came out to be baptized by him, “You offspring of vipers! 21 Who warned you to flee 22 from the coming wrath? 3:8 Therefore produce 23 fruit 24 that proves your repentance, and don’t begin to say 25 to yourselves, ‘We have Abraham as our father.’ 26 For I tell you that God can raise up children for Abraham from these stones! 27 3:9 Even now the ax is laid at the root of the trees, 28 and every tree that does not produce good fruit will be 29 cut down and thrown into the fire.”
3:10 So 30 the crowds were asking 31 him, “What then should we do?” 3:11 John 32 answered them, 33 “The person who has two tunics 34 must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors 35 also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more 36 than you are required to.” 37 3:14 Then some soldiers 38 also asked him, “And as for us – what should we do?” 39 He told them, “Take money from no one by violence 40 or by false accusation, 41 and be content with your pay.”
3:15 While the people were filled with anticipation 42 and they all wondered 43 whether perhaps John 44 could be the Christ, 45 3:16 John answered them all, 46 “I baptize you with water, 47 but one more powerful than I am is coming – I am not worthy 48 to untie the strap 49 of his sandals. He will baptize you with the Holy Spirit and fire. 50 3:17 His winnowing fork 51 is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, 52 but the chaff he will burn up with inextinguishable fire.” 53
3:18 And in this way, 54 with many other exhortations, John 55 proclaimed good news to the people. 3:19 But when John rebuked Herod 56 the tetrarch 57 because of Herodias, his brother’s wife, 58 and because of all the evil deeds 59 that he had done, 3:20 Herod added this to them all: He locked up John in prison.
3:21 Now when 60 all the people were baptized, Jesus also was baptized. And while he was praying, 61 the heavens 62 opened, 3:22 and the Holy Spirit descended on him in bodily form like a dove. 63 And a voice came from heaven, “You are my one dear Son; 64 in you I take great delight.” 65
3:23 So 66 Jesus, when he began his ministry, 67 was about thirty years old. He was 68 the son (as was supposed) 69 of Joseph, the son 70 of Heli, 3:24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3:25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 3:27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, 71 the son of Shealtiel, 72 the son of Neri, 73 3:28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, 74 the son of David, 75 3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, 76 the son of Nahshon, 3:33 the son of Amminadab, the son of Admin, the son of Arni, 77 the son of Hezron, the son of Perez, the son of Judah, 3:34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, 78 the son of Nahor, 3:35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 3:36 the son of Cainan, 79 the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, 80 the son of Kenan, 81 3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. 82
4:1 Then 83 Jesus, full of the Holy Spirit, returned from the Jordan River 84 and was led by the Spirit 85 in 86 the wilderness, 87 4:2 where for forty days he endured temptations 88 from the devil. He 89 ate nothing 90 during those days, and when they were completed, 91 he was famished. 4:3 The devil said to him, “If 92 you are the Son of God, command this stone to become bread.” 93 4:4 Jesus answered him, “It is written, ‘Man 94 does not live by bread alone.’” 95
4:5 Then 96 the devil 97 led him up 98 to a high place 99 and showed him in a flash all the kingdoms of the world. 4:6 And he 100 said to him, “To you 101 I will grant this whole realm 102 – and the glory that goes along with it, 103 for it has been relinquished 104 to me, and I can give it to anyone I wish. 4:7 So then, if 105 you will worship 106 me, all this will be 107 yours.” 4:8 Jesus 108 answered him, 109 “It is written, ‘You are to worship 110 the Lord 111 your God and serve only him.’” 112
4:9 Then 113 the devil 114 brought him to Jerusalem, 115 had him stand 116 on the highest point of the temple, 117 and said to him, “If 118 you are the Son of God, throw yourself down from here, 4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ 119 4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 120 4:12 Jesus 121 answered him, 122 “It is said, ‘You are not to put the Lord your God to the test.’” 123 4:13 So 124 when the devil 125 had completed every temptation, he departed from him until a more opportune time. 126
4:14 Then 127 Jesus, in the power of the Spirit, 128 returned to Galilee, and news about him spread 129 throughout the surrounding countryside. 130 4:15 He 131 began to teach 132 in their synagogues 133 and was praised 134 by all.
4:16 Now 135 Jesus 136 came to Nazareth, 137 where he had been brought up, and went into the synagogue 138 on the Sabbath day, as was his custom. 139 He 140 stood up to read, 141 4:17 and the scroll of the prophet Isaiah was given to him. He 142 unrolled 143 the scroll and found the place where it was written,
4:18 “The Spirit of the Lord is upon me,
because he has anointed 144 me to proclaim good news 145 to the poor. 146
He has sent me 147 to proclaim release 148 to the captives
and the regaining of sight 149 to the blind,
to set free 150 those who are oppressed, 151
4:19 to proclaim the year 152 of the Lord’s favor.” 153
4:20 Then 154 he rolled up 155 the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on 156 him. 4:21 Then 157 he began to tell them, “Today 158 this scripture has been fulfilled even as you heard it being read.” 159 4:22 All 160 were speaking well of him, and were amazed at the gracious words coming out of his mouth. They 161 said, “Isn’t this 162 Joseph’s son?” 4:23 Jesus 163 said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ 164 and say, ‘What we have heard that you did in Capernaum, 165 do here in your hometown too.’” 4:24 And he added, 166 “I tell you the truth, 167 no prophet is acceptable 168 in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, 169 when the sky 170 was shut up three and a half years, and 171 there was a great famine over all the land. 4:26 Yet 172 Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. 173 4:27 And there were many lepers in Israel in the time of the prophet Elisha, 174 yet 175 none of them was cleansed except Naaman the Syrian.” 176 4:28 When they heard this, all the people 177 in the synagogue were filled with rage. 4:29 They got up, forced 178 him out of the town, 179 and brought him to the brow of the hill on which their town was built, so that 180 they could throw him down the cliff. 181 4:30 But he passed through the crowd 182 and went on his way. 183
4:31 So 184 he went down to Capernaum, 185 a town 186 in Galilee, and on the Sabbath he began to teach the people. 187 4:32 They 188 were amazed 189 at his teaching, because he spoke 190 with authority. 191
4:33 Now 192 in the synagogue 193 there was a man who had the spirit of an unclean 194 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 195 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 196 of God.” 4:35 But 197 Jesus rebuked him: 198 “Silence! Come out of him!” 199 Then, after the demon threw the man 200 down in their midst, he came out of him without hurting him. 201 4:36 They 202 were all amazed and began to say 203 to one another, “What’s happening here? 204 For with authority and power 205 he commands the unclean spirits, and they come out!” 4:37 So 206 the news 207 about him spread into all areas of the region. 208
4:38 After Jesus left 209 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 210 to help her. 211 4:39 So 212 he stood over her, commanded 213 the fever, and it left her. Immediately 214 she got up and began to serve 215 them.
4:40 As the sun was setting, all those who had any relatives 216 sick with various diseases brought them to Jesus. 217 He placed 218 his hands on every one of them and healed them. 4:41 Demons also came out 219 of many, crying out, 220 “You are the Son of God!” 221 But he rebuked 222 them, and would not allow them to speak, 223 because they knew that he was the Christ. 224
4:42 The next morning 225 Jesus 226 departed and went to a deserted place. Yet 227 the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 228 said to them, “I must 229 proclaim the good news of the kingdom 230 of God to the other towns 231 too, for that is what I was sent 232 to do.” 233 4:44 So 234 he continued to preach in the synagogues of Judea. 235
5:1 Now 236 Jesus was standing by the Lake of Gennesaret, 237 and the crowd was pressing around him 238 to hear the word of God. 5:2 He 239 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 240 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 241 Jesus 242 sat down 243 and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower 244 your nets for a catch.” 5:5 Simon 245 answered, 246 “Master, 247 we worked hard all night and caught nothing! But at your word 248 I will lower 249 the nets.” 5:6 When 250 they had done this, they caught so many fish that their nets started to tear. 251 5:7 So 252 they motioned 253 to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. 254 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 255 for I am a sinful man!” 256 5:9 For 257 Peter 258 and all who were with him were astonished 259 at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. 260 Then 261 Jesus said to Simon, “Do not be afraid; from now on 262 you will be catching people.” 263 5:11 So 264 when they had brought their boats to shore, they left everything and followed 265 him.
5:12 While 266 Jesus 267 was in one of the towns, 268 a man came 269 to him who was covered with 270 leprosy. 271 When 272 he saw Jesus, he bowed down with his face to the ground 273 and begged him, 274 “Lord, if 275 you are willing, you can make me clean.” 5:13 So 276 he stretched out his hand and touched 277 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 278 he ordered the man 279 to tell no one, 280 but commanded him, 281 “Go 282 and show yourself to a priest, and bring the offering 283 for your cleansing, as Moses commanded, 284 as a testimony to them.” 285 5:15 But the news about him spread even more, 286 and large crowds were gathering together to hear him 287 and to be healed of their illnesses. 5:16 Yet Jesus himself 288 frequently withdrew 289 to the wilderness 290 and prayed.
5:17 Now on 291 one of those days, while he was teaching, there were Pharisees 292 and teachers of the law 293 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 294 and the power of the Lord was with him 295 to heal. 5:18 Just then 296 some men showed up, carrying a paralyzed man 297 on a stretcher. 298 They 299 were trying to bring him in and place him before Jesus. 300 5:19 But 301 since they found 302 no way to carry him in because of the crowd, they went up on the roof 303 and let him down on the stretcher 304 through the roof tiles 305 right 306 in front of Jesus. 307 5:20 When 308 Jesus 309 saw their 310 faith he said, “Friend, 311 your sins are forgiven.” 312 5:21 Then 313 the experts in the law 314 and the Pharisees began to think 315 to themselves, 316 “Who is this man 317 who is uttering blasphemies? 318 Who can forgive sins but God alone?” 5:22 When Jesus perceived 319 their hostile thoughts, 320 he said to them, 321 “Why are you raising objections 322 within yourselves? 5:23 Which is easier, 323 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 324 that the Son of Man 325 has authority on earth to forgive sins” – he said to the paralyzed man 326 – “I tell you, stand up, take your stretcher 327 and go home.” 328 5:25 Immediately 329 he stood up before them, picked 330 up the stretcher 331 he had been lying on, and went home, glorifying 332 God. 5:26 Then 333 astonishment 334 seized them all, and they glorified 335 God. They were filled with awe, 336 saying, “We have seen incredible 337 things 338 today.” 339
5:27 After 340 this, Jesus 341 went out and saw a tax collector 342 named Levi 343 sitting at the tax booth. 344 “Follow me,” 345 he said to him. 5:28 And he got up and followed him, leaving everything 346 behind. 347
5:29 Then 348 Levi gave a great banquet 349 in his house for Jesus, 350 and there was a large crowd of tax collectors and others sitting 351 at the table with them. 5:30 But 352 the Pharisees 353 and their experts in the law 354 complained 355 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 356 5:31 Jesus 357 answered them, “Those who are well don’t need a physician, but those who are sick do. 358 5:32 I have not come 359 to call the righteous, but sinners to repentance.” 360
5:33 Then 361 they said to him, “John’s 362 disciples frequently fast 363 and pray, 364 and so do the disciples of the Pharisees, 365 but yours continue to eat and drink.” 366 5:34 So 367 Jesus said to them, “You cannot make the wedding guests 368 fast while the bridegroom 369 is with them, can you? 370 5:35 But those days are coming, and when the bridegroom is taken from them, 371 at that time 372 they will fast.” 5:36 He also told them a parable: 373 “No one tears a patch from a new garment and sews 374 it on an old garment. If he does, he will have torn 375 the new, and the piece from the new will not match the old. 376 5:37 And no one pours new wine into old wineskins. 377 If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. 378 5:39 379 No 380 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 381
6:1 Jesus 382 was going through the grain fields on 383 a Sabbath, 384 and his disciples picked some heads of wheat, 385 rubbed them in their hands, and ate them. 386 6:2 But some of the Pharisees 387 said, “Why are you 388 doing what is against the law 389 on the Sabbath?” 6:3 Jesus 390 answered them, 391 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 392 and ate the sacred bread, 393 which is not lawful 394 for any to eat but the priests alone, and 395 gave it to his companions?” 396 6:5 Then 397 he said to them, “The Son of Man is lord 398 of the Sabbath.”
6:6 On 399 another Sabbath, Jesus 400 entered the synagogue 401 and was teaching. Now 402 a man was there whose right hand was withered. 403 6:7 The experts in the law 404 and the Pharisees 405 watched 406 Jesus 407 closely to see if 408 he would heal on the Sabbath, 409 so that they could find a reason to accuse him. 6:8 But 410 he knew 411 their thoughts, 412 and said to the man who had the withered hand, “Get up and stand here.” 413 So 414 he rose and stood there. 6:9 Then 415 Jesus said to them, “I ask you, 416 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 417 looking around 418 at them all, he said to the man, 419 “Stretch out your hand.” The man 420 did so, and his hand was restored. 421 6:11 But they were filled with mindless rage 422 and began debating with one another what they would do 423 to Jesus.
6:12 Now 424 it was during this time that Jesus 425 went out to the mountain 426 to pray, and he spent all night 427 in prayer to God. 428 6:13 When 429 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 430 6:14 Simon 431 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 432 6:15 Matthew, Thomas, 433 James the son of Alphaeus, Simon who was called the Zealot, 434 6:16 Judas the son of James, and Judas Iscariot, 435 who became a traitor.
6:17 Then 436 he came down with them and stood on a level place. 437 And a large number 438 of his disciples had gathered 439 along with 440 a vast multitude from all over Judea, from 441 Jerusalem, 442 and from the seacoast of Tyre 443 and Sidon. 444 They came to hear him and to be healed 445 of their diseases, 6:18 and those who suffered from 446 unclean 447 spirits were cured. 6:19 The 448 whole crowd was trying to touch him, because power 449 was coming out from him and healing them all.
6:20 Then 450 he looked up 451 at his disciples and said:
“Blessed 452 are you who are poor, 453 for the kingdom of God belongs 454 to you.
6:21 “Blessed are you who hunger 455 now, for you will be satisfied. 456
“Blessed are you who weep now, for you will laugh. 457
6:22 “Blessed are you when people 458 hate you, and when they exclude you and insult you and reject you as evil 459 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 460 your reward is great in heaven. For their ancestors 461 did the same things to the prophets. 462
6:24 “But woe 463 to you who are rich, for you have received 464 your comfort 465 already.
6:25 “Woe to you who are well satisfied with food 466 now, for you will be hungry.
“Woe to you 467 who laugh 468 now, for you will mourn and weep.
6:26 “Woe to you 469 when all people 470 speak well of you, for their ancestors 471 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 472 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 473 you. 6:29 To the person who strikes you on the cheek, 474 offer the other as well, 475 and from the person who takes away your coat, 476 do not withhold your tunic 477 either. 478 6:30 Give to everyone who asks you, 479 and do not ask for your possessions 480 back 481 from the person who takes them away. 6:31 Treat others 482 in the same way that you would want them to treat you. 483
6:32 “If 484 you love those who love you, what credit is that to you? For even sinners 485 love those who love them. 486 6:33 And 487 if you do good to those who do good to you, what credit is that to you? Even 488 sinners 489 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 490 what credit is that to you? Even sinners 491 lend to sinners, so that they may be repaid in full. 492 6:35 But love your enemies, and do good, and lend, expecting nothing back. 493 Then 494 your reward will be great, and you will be sons 495 of the Most High, 496 because he is kind to ungrateful and evil people. 497 6:36 Be merciful, 498 just as your Father is merciful.
6:37 “Do 499 not judge, 500 and you will not be judged; 501 do not condemn, and you will not be condemned; forgive, 502 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 503 will be poured 504 into your lap. For the measure you use will be the measure you receive.” 505
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 506 Won’t they both fall 507 into a pit? 6:40 A disciple 508 is not greater than 509 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 510 do you see the speck 511 in your brother’s eye, but fail to see 512 the beam of wood 513 in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.
6:43 “For 514 no good tree bears bad 515 fruit, nor again 516 does a bad tree bear good fruit, 6:44 for each tree is known 517 by its own fruit. For figs are not gathered 518 from thorns, nor are grapes picked 519 from brambles. 520 6:45 The good person out of the good treasury of his 521 heart 522 produces good, and the evil person out of his evil treasury 523 produces evil, for his mouth speaks 524 from what fills 525 his heart.
6:46 “Why 526 do you call me ‘Lord, Lord,’ 527 and don’t do what I tell you? 528
6:47 “Everyone who comes to me and listens to my words and puts them into practice 529 – I will show you what he is like: 6:48 He is like a man 530 building a house, who dug down deep, 531 and laid the foundation on bedrock. When 532 a flood came, the river 533 burst against that house but 534 could not shake it, because it had been well built. 535 6:49 But the person who hears and does not put my words into practice 536 is like a man who built a house on the ground without a foundation. When 537 the river burst against that house, 538 it collapsed immediately, and was utterly destroyed!” 539
7:1 After Jesus 540 had finished teaching all this to the people, 541 he entered Capernaum. 542 7:2 A centurion 543 there 544 had a slave 545 who was highly regarded, 546 but who was sick and at the point of death. 7:3 When the centurion 547 heard 548 about Jesus, he sent some Jewish elders 549 to him, asking him to come 550 and heal his slave. 7:4 When 551 they came 552 to Jesus, they urged 553 him earnestly, 554 “He is worthy 555 to have you do this for him, 7:5 because he loves our nation, 556 and even 557 built our synagogue.” 558 7:6 So 559 Jesus went with them. When 560 he was not far from the house, the centurion 561 sent friends to say to him, “Lord, do not trouble yourself, 562 for I am not worthy 563 to have you come under my roof. 7:7 That is why 564 I did not presume 565 to come to you. Instead, say the word, and my servant must be healed. 566 7:8 For I too am a man set under authority, with soldiers under me. 567 I say to this one, ‘Go,’ and he goes, 568 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 569 7:9 When Jesus heard this, he was amazed 570 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 571 7:10 So 572 when those who had been sent returned to the house, they found the slave 573 well.
7:11 Soon 574 afterward 575 Jesus 576 went to a town 577 called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man 578 who had died was being carried out, 579 the only son of his mother (who 580 was a widow 581 ), and a large crowd from the town 582 was with her. 7:13 When 583 the Lord saw her, he had compassion 584 for her and said to her, “Do not weep.” 585 7:14 Then 586 he came up 587 and touched 588 the bier, 589 and those who carried it stood still. He 590 said, “Young man, I say to you, get up!” 7:15 So 591 the dead man 592 sat up and began to speak, and Jesus 593 gave him back 594 to his mother. 7:16 Fear 595 seized them all, and they began to glorify 596 God, saying, “A great prophet 597 has appeared 598 among us!” and “God has come to help 599 his people!” 7:17 This 600 report 601 about Jesus 602 circulated 603 throughout 604 Judea and all the surrounding country.
7:18 John’s 605 disciples informed him about all these things. So 606 John called 607 two of his disciples 7:19 and sent them to Jesus 608 to ask, 609 “Are you the one who is to come, 610 or should we look for another?” 7:20 When 611 the men came to Jesus, 612 they said, “John the Baptist has sent us to you to ask, 613 ‘Are you the one who is to come, or should we look for another?’” 614 7:21 At that very time 615 Jesus 616 cured many people of diseases, sicknesses, 617 and evil spirits, and granted 618 sight to many who were blind. 7:22 So 619 he answered them, 620 “Go tell 621 John what you have seen and heard: 622 The blind see, the lame walk, lepers are cleansed, the 623 deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone 624 who takes no offense at me.”
7:24 When 625 John’s messengers had gone, Jesus 626 began to speak to the crowds about John: “What did you go out into the wilderness 627 to see? A reed shaken by the wind? 628 7:25 What 629 did you go out to see? A man dressed in fancy 630 clothes? 631 Look, those who wear fancy clothes and live in luxury 632 are in kings’ courts! 633 7:26 What did you go out to see? A prophet? Yes, I tell you, and more 634 than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 635 who will prepare your way before you.’ 636 7:28 I tell you, among those born of women no one is greater 637 than John. 638 Yet the one who is least 639 in the kingdom of God 640 is greater than he is.” 7:29 (Now 641 all the people who heard this, even the tax collectors, 642 acknowledged 643 God’s justice, because they had been baptized 644 with John’s baptism. 7:30 However, the Pharisees 645 and the experts in religious law 646 rejected God’s purpose 647 for themselves, because they had not been baptized 648 by John. 649 ) 650
7:31 “To what then should I compare the people 651 of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, 652
‘We played the flute for you, yet you did not dance; 653
we wailed in mourning, 654 yet you did not weep.’
7:33 For John the Baptist has come 655 eating no bread and drinking no wine, 656 and you say, ‘He has a demon!’ 657 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, 658 a glutton and a drunk, a friend of tax collectors and sinners!’ 659 7:35 But wisdom is vindicated 660 by all her children.” 661
7:36 Now one of the Pharisees 662 asked Jesus 663 to have dinner with him, so 664 he went into the Pharisee’s house and took his place at the table. 665 7:37 Then 666 when a woman of that town, who was a sinner, learned that Jesus 667 was dining 668 at the Pharisee’s house, she brought an alabaster jar 669 of perfumed oil. 670 7:38 As 671 she stood 672 behind him at his feet, weeping, she began to wet his feet with her tears. She 673 wiped them with her hair, 674 kissed 675 them, 676 and anointed 677 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, 678 he said to himself, “If this man were a prophet, 679 he would know who and what kind of woman 680 this is who is touching him, that she is a sinner.” 7:40 So 681 Jesus answered him, 682 “Simon, I have something to say to you.” He replied, 683 “Say it, Teacher.” 7:41 “A certain creditor 684 had two debtors; one owed him 685 five hundred silver coins, 686 and the other fifty. 7:42 When they could not pay, he canceled 687 the debts of both. Now which of them will love him more?” 7:43 Simon answered, 688 “I suppose the one who had the bigger debt canceled.” 689 Jesus 690 said to him, “You have judged rightly.” 7:44 Then, 691 turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, 692 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, 693 but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet 694 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 695 but the one who is forgiven little loves little.” 7:48 Then 696 Jesus 697 said to her, “Your sins are forgiven.” 698 7:49 But 699 those who were at the table 700 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 701 said to the woman, “Your faith 702 has saved you; 703 go in peace.”
8:1 Some time 704 afterward 705 he went on through towns 706 and villages, preaching and proclaiming the good news 707 of the kingdom of God. 708 The 709 twelve were with him, 8:2 and also some women 710 who had been healed of evil spirits and disabilities: 711 Mary 712 (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza 713 (Herod’s 714 household manager), 715 Susanna, and many others who provided for them 716 out of their own resources.
8:4 While a large crowd was gathering and people were coming to Jesus 717 from one town after another, 718 he spoke to them 719 in a parable: 8:5 “A sower went out to sow 720 his seed. 721 And as he sowed, some fell along the path and was trampled on, and the wild birds 722 devoured it. 8:6 Other seed fell on rock, 723 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 724 and they grew up with it and choked 725 it. 8:8 But 726 other seed fell on good soil and grew, 727 and it produced a hundred times as much grain.” 728 As he said this, 729 he called out, “The one who has ears to hear had better listen!” 730
8:9 Then 731 his disciples asked him what this parable meant. 732 8:10 He 733 said, “You have been given 734 the opportunity to know 735 the secrets 736 of the kingdom of God, 737 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 738
8:11 “Now the parable means 739 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 740 comes and takes away the word 741 from their hearts, so that they may not believe 742 and be saved. 8:13 Those 743 on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, 744 but 745 in a time of testing 746 fall away. 747 8:14 As for the seed that 748 fell among thorns, these are the ones who hear, but 749 as they go on their way they are choked 750 by the worries and riches and pleasures of life, 751 and their fruit does not mature. 752 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 753 the word, cling to it 754 with an honest and good 755 heart, and bear fruit with steadfast endurance. 756
8:16 “No one lights 757 a lamp 758 and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. 759 8:17 For nothing is hidden 760 that will not be revealed, 761 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 762 for whoever has will be given more, but 763 whoever does not have, even what he thinks he has 764 will be taken from him.”
8:19 Now Jesus’ 765 mother and his brothers 766 came to him, but 767 they could not get near him because of the crowd. 8:20 So 768 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 769 to them, “My mother and my brothers are those 770 who hear the word of God and do it.” 771
8:22 One 772 day Jesus 773 got into a boat 774 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 775 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 776 came down on the lake, 777 and the boat 778 started filling up with water, and they were in danger. 8:24 They 779 came 780 and woke him, saying, “Master, Master, 781 we are about to die!” So 782 he got up and rebuked 783 the wind and the raging waves; 784 they died down, and it was calm. 8:25 Then 785 he said to them, “Where is your faith?” 786 But they were afraid and amazed, 787 saying to one another, “Who then is this? He commands even the winds and the water, 788 and they obey him!”
8:26 So 789 they sailed over to the region of the Gerasenes, 790 which is opposite 791 Galilee. 8:27 As 792 Jesus 793 stepped ashore, 794 a certain man from the town 795 met him who was possessed by demons. 796 For a long time this man 797 had worn no clothes and had not lived in a house, but among 798 the tombs. 8:28 When he saw 799 Jesus, he cried out, fell 800 down before him, and shouted with a loud voice, “Leave me alone, 801 Jesus, Son of the Most High 802 God! I beg you, do not torment 803 me!” 8:29 For Jesus 804 had started commanding 805 the evil 806 spirit to come out of the man. (For it had seized him many times, so 807 he would be bound with chains and shackles 808 and kept under guard. But 809 he would break the restraints and be driven by the demon into deserted 810 places.) 811 8:30 Jesus then 812 asked him, “What is your name?” He 813 said, “Legion,” 814 because many demons had entered him. 8:31 And they began to beg 815 him not to order 816 them to depart into the abyss. 817 8:32 Now a large herd of pigs was feeding there on the hillside, 818 and the demonic spirits 819 begged Jesus 820 to let them go into them. He gave them permission. 821 8:33 So 822 the demons came out of the man and went into the pigs, and the herd of pigs 823 rushed down the steep slope into the lake and drowned. 8:34 When 824 the herdsmen saw what had happened, they ran off and spread the news 825 in the town 826 and countryside. 8:35 So 827 the people went out to see what had happened, and they came to Jesus. They 828 found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those 829 who had seen it told them how the man who had been demon-possessed had been healed. 830 8:37 Then 831 all the people of the Gerasenes 832 and the surrounding region 833 asked Jesus 834 to leave them alone, 835 for they were seized with great fear. 836 So 837 he got into the boat and left. 838 8:38 The man from whom the demons had gone out begged to go 839 with him, but Jesus 840 sent him away, saying, 8:39 “Return to your home, 841 and declare 842 what God has done for you.” 843 So 844 he went away, proclaiming throughout the whole town 845 what Jesus 846 had done for him.
8:40 Now when Jesus returned, 847 the crowd welcomed him, because they were all waiting for him. 8:41 Then 848 a man named Jairus, who was a ruler 849 of the synagogue, 850 came up. Falling 851 at Jesus’ feet, he pleaded 852 with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. 853
As Jesus was on his way, the crowds pressed 854 around him. 8:43 Now 855 a woman was there who had been suffering from a hemorrhage 856 for twelve years 857 but could not be healed by anyone. 8:44 She 858 came up behind Jesus 859 and touched the edge 860 of his cloak, 861 and at once the bleeding 862 stopped. 8:45 Then 863 Jesus asked, 864 “Who was it who touched me?” When they all denied it, Peter 865 said, “Master, the crowds are surrounding you and pressing 866 against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out 867 from me.” 8:47 When 868 the woman saw that she could not escape notice, 869 she came trembling and fell down before him. In 870 the presence of all the people, she explained why 871 she had touched him and how she had been immediately healed. 8:48 Then 872 he said to her, “Daughter, your faith has made you well. 873 Go in peace.”
8:49 While he was still speaking, someone from the synagogue ruler’s 874 house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told 875 him, “Do not be afraid; just believe, and she will be healed.” 876 8:51 Now when he came to the house, Jesus 877 did not let anyone go in with him except Peter, John, 878 and James, and the child’s father and mother. 8:52 Now they were all 879 wailing and mourning 880 for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun 881 of him, because they knew 882 that she was dead. 883 8:54 But Jesus 884 gently took her by the hand and said, 885 “Child, get up.” 8:55 Her 886 spirit returned, 887 and she got up immediately. Then 888 he told them to give her something to eat. 8:56 Her 889 parents were astonished, but he ordered them to tell no one 890 what had happened.
9:1 After 891 Jesus 892 called 893 the twelve 894 together, he gave them power and authority over all demons and to cure 895 diseases, 9:2 and he sent 896 them out to proclaim 897 the kingdom of God 898 and to heal the sick. 899 9:3 He 900 said to them, “Take nothing for your 901 journey – no staff, 902 no bag, 903 no bread, no money, and do not take an extra tunic. 904 9:4 Whatever 905 house you enter, stay there 906 until you leave the area. 907 9:5 Wherever 908 they do not receive you, 909 as you leave that town, 910 shake the dust off 911 your feet as a testimony against them.” 9:6 Then 912 they departed and went throughout 913 the villages, proclaiming the good news 914 and healing people everywhere.
9:7 Now Herod 915 the tetrarch 916 heard about everything that was happening, and he was thoroughly perplexed, 917 because some people were saying that John 918 had been raised from the dead, 9:8 while others were saying that Elijah 919 had appeared, and still others that one of the prophets of long ago had risen. 920 9:9 Herod said, “I had John 921 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 922
9:10 When 923 the apostles returned, 924 they told Jesus 925 everything they had done. Then 926 he took them with him and they withdrew privately to a town 927 called Bethsaida. 928 9:11 But when the crowds found out, they followed him. He 929 welcomed them, spoke to them about the kingdom of God, 930 and cured those who needed healing. 931 9:12 Now the day began to draw to a close, 932 so 933 the twelve came and said to Jesus, 934 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 935 and food, because we are in an isolated place.” 936 9:13 But he said to them, “You 937 give them something to eat.” They 938 replied, 939 “We have no more than five loaves and two fish – unless 940 we go 941 and buy food 942 for all these people.” 9:14 (Now about five thousand men 943 were there.) 944 Then 945 he said to his disciples, “Have 946 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 947 and the people 948 all sat down.
9:16 Then 949 he took the five loaves and the two fish, and looking up to heaven he gave thanks 950 and broke them. He gave them to the disciples to set before the crowd. 9:17 They all ate and were satisfied, and what was left over 951 was picked up – twelve baskets of broken pieces.
9:18 Once 952 when Jesus 953 was praying 954 by himself, and his disciples were nearby, he asked them, 955 “Who do the crowds say that I am?” 956 9:19 They 957 answered, 958 “John the Baptist; others say Elijah; 959 and still others that one of the prophets of long ago has risen.” 960 9:20 Then 961 he said to them, “But who do you say that I am?” Peter 962 answered, 963 “The Christ 964 of God.” 9:21 But he forcefully commanded 965 them not to tell this to anyone, 966 9:22 saying, “The Son of Man must suffer 967 many things and be rejected by the elders, 968 chief priests, and experts in the law, 969 and be killed, and on the third day be raised.” 970
9:23 Then 971 he said to them all, 972 “If anyone wants to become my follower, 973 he must deny 974 himself, take up his cross daily, 975 and follow me. 9:24 For whoever wants to save his life will lose it, 976 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 977 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 978 of me and my words, the Son of Man will be ashamed of that person 979 when he comes in his glory and in the glory 980 of the Father and of the holy angels. 9:27 But I tell you most certainly, 981 there are some standing here who will not 982 experience 983 death before they see the kingdom of God.” 984
9:28 Now 985 about eight days 986 after these sayings, Jesus 987 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 988 he was praying, 989 the appearance of his face was transformed, 990 and his clothes became very bright, a brilliant white. 991 9:30 Then 992 two men, Moses and Elijah, 993 began talking with him. 994 9:31 They appeared in glorious splendor and spoke about his departure 995 that he was about to carry out 996 at Jerusalem. 997 9:32 Now Peter and those with him were quite sleepy, 998 but as they became fully awake, 999 they saw his glory and the two men standing with him. 9:33 Then 1000 as the men 1001 were starting to leave, 1002 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 1003 one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As 1004 he was saying this, a cloud 1005 came 1006 and overshadowed 1007 them, and they were afraid as they entered the cloud. 9:35 Then 1008 a voice came from the cloud, saying, “This is my Son, my Chosen One. 1009 Listen to him!” 1010 9:36 After 1011 the voice had spoken, Jesus was found alone. So 1012 they kept silent and told no one 1013 at that time 1014 anything of what they had seen.
9:37 Now on 1015 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 1016 a man from the crowd cried out, 1017 “Teacher, I beg you to look at 1018 my son – he is my only child! 9:39 A 1019 spirit seizes him, and he suddenly screams; 1020 it throws him into convulsions 1021 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 1022 him severely. 9:40 I 1023 begged 1024 your disciples to cast it out, but 1025 they could not do so.” 1026 9:41 Jesus answered, 1027 “You 1028 unbelieving 1029 and perverse generation! How much longer 1030 must I be with you and endure 1031 you? 1032 Bring your son here.” 9:42 As 1033 the boy 1034 was approaching, the demon threw him to the ground 1035 and shook him with convulsions. 1036 But Jesus rebuked 1037 the unclean 1038 spirit, healed the boy, and gave him back to his father. 9:43 Then 1039 they were all astonished at the mighty power 1040 of God.
But while the entire crowd 1041 was amazed at everything Jesus 1042 was doing, he said to his disciples, 9:44 “Take these words to heart, 1043 for the Son of Man is going to be betrayed into the hands of men.” 1044 9:45 But they did not understand this statement; its meaning 1045 had been concealed 1046 from them, so that they could not grasp it. Yet 1047 they were afraid to ask him about this statement.
9:46 Now an argument started among the disciples 1048 as to which of them might be 1049 the greatest. 9:47 But when Jesus discerned their innermost thoughts, 1050 he took a child, had him stand by 1051 his side, 9:48 and said to them, “Whoever welcomes 1052 this child 1053 in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” 1054
9:49 John answered, 1055 “Master, we saw someone casting out demons in your name, and we tried to stop 1056 him because he is not a disciple 1057 along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”
9:51 Now when 1058 the days drew near 1059 for him to be taken up, 1060 Jesus 1061 set out resolutely 1062 to go to Jerusalem. 1063 9:52 He 1064 sent messengers on ahead of him. 1065 As they went along, 1066 they entered a Samaritan village to make things ready in advance 1067 for him, 9:53 but the villagers 1068 refused to welcome 1069 him, because he was determined to go to Jerusalem. 1070 9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume 1071 them?” 1072 9:55 But Jesus 1073 turned and rebuked them, 1074 9:56 and they went on to another village.
9:57 As 1075 they were walking 1076 along the road, someone said to him, “I will follow you wherever you go.” 1077 9:58 Jesus said to him, “Foxes have dens and the birds in the sky 1078 have nests, but the Son of Man has no place to lay his head.” 1079 9:59 Jesus 1080 said to another, “Follow me.” But he replied, 1081 “Lord, first let me go and bury my father.” 9:60 But Jesus 1082 said to him, “Let the dead bury their own dead, 1083 but as for you, go and proclaim the kingdom of God.” 1084 9:61 Yet 1085 another said, “I will follow you, Lord, but first let me say goodbye to my family.” 1086 9:62 Jesus 1087 said to him, “No one who puts his 1088 hand to the plow and looks back 1089 is fit for the kingdom of God.” 1090
10:1 After this 1091 the Lord appointed seventy-two 1092 others and sent them on ahead of him two by two into every town 1093 and place where he himself was about to go. 10:2 He 1094 said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest 1095 to send out 1096 workers into his harvest. 10:3 Go! I 1097 am sending you out like lambs 1098 surrounded by wolves. 1099 10:4 Do not carry 1100 a money bag, 1101 a traveler’s bag, 1102 or sandals, and greet no one on the road. 1103 10:5 Whenever 1104 you enter a house, 1105 first say, ‘May peace 1106 be on this house!’ 10:6 And if a peace-loving person 1107 is there, your peace will remain on him, but if not, it will return to you. 1108 10:7 Stay 1109 in that same house, eating and drinking what they give you, 1110 for the worker deserves his pay. 1111 Do not move around from house to house. 10:8 Whenever 1112 you enter a town 1113 and the people 1114 welcome you, eat what is set before you. 10:9 Heal 1115 the sick in that town 1116 and say to them, ‘The kingdom of God 1117 has come upon 1118 you!’ 10:10 But whenever 1119 you enter a town 1120 and the people 1121 do not welcome 1122 you, go into its streets 1123 and say, 10:11 ‘Even the dust of your town 1124 that clings to our feet we wipe off 1125 against you. 1126 Nevertheless know this: The kingdom of God has come.’ 1127 10:12 I tell you, it will be more bearable on that day for Sodom 1128 than for that town! 1129
10:13 “Woe to you, Chorazin! 1130 Woe to you, Bethsaida! For if 1131 the miracles 1132 done in you had been done in Tyre 1133 and Sidon, 1134 they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, 1135 will you be exalted to heaven? 1136 No, you will be thrown down to Hades! 1137
10:16 “The one who listens 1138 to you listens to me, 1139 and the one who rejects you rejects me, and the one who rejects me rejects 1140 the one who sent me.” 1141
10:17 Then 1142 the seventy-two 1143 returned with joy, saying, “Lord, even the demons submit to 1144 us in your name!” 1145 10:18 So 1146 he said to them, “I saw 1147 Satan fall 1148 like lightning 1149 from heaven. 10:19 Look, I have given you authority to tread 1150 on snakes and scorpions 1151 and on the full force of the enemy, 1152 and nothing will 1153 hurt you. 10:20 Nevertheless, do not rejoice that 1154 the spirits submit to you, but rejoice 1155 that your names stand written 1156 in heaven.”
10:21 On that same occasion 1157 Jesus 1158 rejoiced 1159 in the Holy Spirit and said, “I praise 1160 you, Father, Lord 1161 of heaven and earth, because 1162 you have hidden these things from the wise 1163 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 1164 10:22 All things have been given to me by my Father. 1165 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 1166 to reveal him.”
10:23 Then 1167 Jesus 1168 turned 1169 to his 1170 disciples and said privately, “Blessed 1171 are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see 1172 what you see but did not see it, and to hear what you hear but did not hear it.”
10:25 Now 1173 an expert in religious law 1174 stood up to test Jesus, 1175 saying, “Teacher, what must I do to inherit eternal life?” 1176 10:26 He said to him, “What is written in the law? How do you understand it?” 1177 10:27 The expert 1178 answered, “Love 1179 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, 1180 and love your neighbor as yourself.” 1181 10:28 Jesus 1182 said to him, “You have answered correctly; 1183 do this, and you will live.”
10:29 But the expert, 1184 wanting to justify 1185 himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 1186 “A man was going down 1187 from Jerusalem 1188 to Jericho, 1189 and fell into the hands of robbers, who stripped him, beat 1190 him up, and went off, leaving him half dead. 1191 10:31 Now by chance 1192 a priest was going down that road, but 1193 when he saw the injured man 1194 he passed by 1195 on the other side. 1196 10:32 So too a Levite, when he came up to 1197 the place and saw him, 1198 passed by on the other side. 10:33 But 1199 a Samaritan 1200 who was traveling 1201 came to where the injured man 1202 was, and when he saw him, he felt compassion for him. 1203 10:34 He 1204 went up to him 1205 and bandaged his wounds, pouring oil 1206 and wine on them. Then 1207 he put him on 1208 his own animal, 1209 brought him to an inn, and took care of him. 10:35 The 1210 next day he took out two silver coins 1211 and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ 1212 10:36 Which of these three do you think became a neighbor 1213 to the man who fell into the hands of the robbers?” 10:37 The expert in religious law 1214 said, “The one who showed mercy 1215 to him.” So 1216 Jesus said to him, “Go and do 1217 the same.”
10:38 Now as they went on their way, Jesus 1218 entered a certain village where a woman named Martha welcomed him as a guest. 1219 10:39 She 1220 had a sister named Mary, who sat 1221 at the Lord’s feet 1222 and listened to what he said. 10:40 But Martha was distracted 1223 with all the preparations she had to make, 1224 so 1225 she came up to him and said, “Lord, don’t you care 1226 that my sister has left me to do all the work 1227 alone? Tell 1228 her to help me.” 10:41 But the Lord 1229 answered her, 1230 “Martha, Martha, 1231 you are worried and troubled 1232 about many things, 10:42 but one thing 1233 is needed. Mary has chosen the best 1234 part; it will not be taken away from her.”
11:1 Now 1235 Jesus 1236 was praying in a certain place. When 1237 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 1238 taught 1239 his disciples.” 11:2 So he said to them, “When you pray, 1240 say:
Father, 1241 may your name be honored; 1242
may your kingdom come. 1243
11:3 Give us each day our daily bread, 1244
11:4 and forgive us our sins,
for we also forgive everyone who sins 1245 against us.
And do not lead us into temptation.” 1246
11:5 Then 1247 he said to them, “Suppose one of you 1248 has a friend, and you go to him 1249 at midnight and say to him, ‘Friend, lend me three loaves of bread, 1250 11:6 because a friend of mine has stopped here while on a journey, 1251 and I have nothing to set before 1252 him.’ 11:7 Then 1253 he will reply 1254 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 1255 I cannot get up and give you anything.’ 1256 11:8 I tell you, even though the man inside 1257 will not get up and give him anything because he is his friend, yet because of the first man’s 1258 sheer persistence 1259 he will get up and give him whatever he needs.
11:9 “So 1260 I tell you: Ask, 1261 and it will be given to you; seek, and you will find; knock, and the door 1262 will be opened for you. 11:10 For everyone who asks 1263 receives, and the one who seeks finds, and to the one who knocks, the door 1264 will be opened. 11:11 What father among you, if your 1265 son asks for 1266 a fish, will give him a snake 1267 instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 1268 11:13 If you then, although you are 1269 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 1270 to those who ask him!”
11:14 Now 1271 he was casting out a demon that was mute. 1272 When 1273 the demon had gone out, the man who had been mute began to speak, 1274 and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 1275 the ruler 1276 of demons, he casts out demons.” 11:16 Others, to test 1277 him, 1278 began asking for 1279 a sign 1280 from heaven. 11:17 But Jesus, 1281 realizing their thoughts, said to them, 1282 “Every kingdom divided against itself is destroyed, 1283 and a divided household falls. 1284 11:18 So 1285 if 1286 Satan too is divided against himself, how will his kingdom stand? I ask you this because 1287 you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 1288 cast them 1289 out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 1290 of God, then the kingdom of God 1291 has already overtaken 1292 you. 11:21 When a strong man, 1293 fully armed, guards his own palace, 1294 his possessions are safe. 1295 11:22 But 1296 when a stronger man 1297 attacks 1298 and conquers him, he takes away the first man’s 1299 armor on which the man relied 1300 and divides up 1301 his plunder. 1302 11:23 Whoever is not with me is against me, 1303 and whoever does not gather with me scatters. 1304
11:24 “When an unclean spirit 1305 goes out of a person, 1306 it passes through waterless places 1307 looking for rest but 1308 not finding any. Then 1309 it says, ‘I will return to the home I left.’ 1310 11:25 When it returns, 1311 it finds the house 1312 swept clean and put in order. 1313 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 1314 the last state of that person 1315 is worse than the first.” 1316
11:27 As 1317 he said these things, a woman in the crowd spoke out 1318 to him, “Blessed is the womb 1319 that bore you and the breasts at which you nursed!” 1320 11:28 But he replied, 1321 “Blessed rather are those who hear the word of God and obey 1322 it!”
11:29 As 1323 the crowds were increasing, Jesus 1324 began to say, “This generation is a wicked generation; it looks for a sign, 1325 but no sign will be given to it except the sign of Jonah. 1326 11:30 For just as Jonah became a sign to the people of Nineveh, 1327 so the Son of Man will be a sign 1328 to this generation. 1329 11:31 The queen of the South 1330 will rise up at the judgment 1331 with the people 1332 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 1333 something greater 1334 than Solomon is here! 11:32 The people 1335 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 1336 – and now, 1337 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 1338 or under a basket, 1339 but on a lampstand, so that those who come in can see the light. 11:34 Your eye is the lamp of your body. When your eye is healthy, 1340 your whole body is full of light, but when it is diseased, 1341 your body is full of darkness. 11:35 Therefore see to it 1342 that the light in you 1343 is not darkness. 11:36 If 1344 then 1345 your whole body is full of light, with no part in the dark, 1346 it will be as full of light as when the light of a lamp shines on you.” 1347
11:37 As he spoke, 1348 a Pharisee 1349 invited Jesus 1350 to have a meal with him, so he went in and took his place at the table. 1351 11:38 The 1352 Pharisee was astonished when he saw that Jesus 1353 did not first wash his hands 1354 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 1355 the outside of the cup and the plate, but inside you are full of greed and wickedness. 1356 11:40 You fools! 1357 Didn’t the one who made the outside make the inside as well? 1358 11:41 But give from your heart to those in need, 1359 and 1360 then everything will be clean for you. 1361
11:42 “But woe to you Pharisees! 1362 You give a tenth 1363 of your mint, 1364 rue, 1365 and every herb, yet you neglect justice 1366 and love for God! But you should have done these things without neglecting the others. 1367 11:43 Woe to you Pharisees! You love the best seats 1368 in the synagogues 1369 and elaborate greetings 1370 in the marketplaces! 11:44 Woe to you! 1371 You are like unmarked graves, and people 1372 walk over them without realizing it!” 1373
11:45 One of the experts in religious law 1374 answered him, “Teacher, when you say these things you insult 1375 us too.” 11:46 But Jesus 1376 replied, 1377 “Woe to you experts in religious law as well! 1378 You load people 1379 down with burdens difficult to bear, yet you yourselves refuse to touch 1380 the burdens with even one of your fingers! 11:47 Woe to you! You build 1381 the tombs of the prophets whom your ancestors 1382 killed. 11:48 So you testify that you approve of 1383 the deeds of your ancestors, 1384 because they killed the prophets 1385 and you build their 1386 tombs! 1387 11:49 For this reason also the wisdom 1388 of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable 1389 for the blood of all the prophets that has been shed since the beginning 1390 of the world, 1391 11:51 from the blood of Abel 1392 to the blood of Zechariah, 1393 who was killed 1394 between the altar and the sanctuary. 1395 Yes, I tell you, it will be charged against 1396 this generation. 11:52 Woe to you experts in religious law! You have taken away 1397 the key to knowledge! You did not go in yourselves, and you hindered 1398 those who were going in.”
11:53 When he went out from there, the experts in the law 1399 and the Pharisees began to oppose him bitterly, 1400 and to ask him hostile questions 1401 about many things, 11:54 plotting against 1402 him, to catch 1403 him in something he might say.
12:1 Meanwhile, 1404 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 1405 began to speak first to his disciples, “Be on your guard against 1406 the yeast of the Pharisees, 1407 which is hypocrisy. 1408 12:2 Nothing is hidden 1409 that will not be revealed, 1410 and nothing is secret that will not be made known. 12:3 So then 1411 whatever you have said in the dark will be heard in the light, and what you have whispered 1412 in private rooms 1413 will be proclaimed from the housetops. 1414
12:4 “I 1415 tell you, my friends, do not be afraid of those who kill the body, 1416 and after that have nothing more they can do. 12:5 But I will warn 1417 you whom you should fear: Fear the one who, after the killing, 1418 has authority to throw you 1419 into hell. 1420 Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? 1421 Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; 1422 you are more valuable than many sparrows.
12:8 “I 1423 tell you, whoever acknowledges 1424 me before men, 1425 the Son of Man will also acknowledge 1426 before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit 1427 will not be forgiven. 1428 12:11 But when they bring you before the synagogues, 1429 the 1430 rulers, and the authorities, do not worry about how you should make your defense 1431 or what you should say, 12:12 for the Holy Spirit will teach you at that moment 1432 what you must say.” 1433
12:13 Then 1434 someone from the crowd said to him, “Teacher, tell 1435 my brother to divide the inheritance with me.” 12:14 But Jesus 1436 said to him, “Man, 1437 who made me a judge or arbitrator between you two?” 1438 12:15 Then 1439 he said to them, “Watch out and guard yourself from 1440 all types of greed, 1441 because one’s life does not consist in the abundance of his possessions.” 12:16 He then 1442 told them a parable: 1443 “The land of a certain rich man produced 1444 an abundant crop, 12:17 so 1445 he thought to himself, 1446 ‘What should I do, for I have nowhere to store my crops?’ 1447 12:18 Then 1448 he said, ‘I 1449 will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, 1450 “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life 1451 will be demanded back from 1452 you, but who will get what you have prepared for yourself?’ 1453 12:21 So it is with the one who stores up riches for himself, 1454 but is not rich toward God.”
12:22 Then 1455 Jesus 1456 said to his 1457 disciples, “Therefore I tell you, do not worry 1458 about your 1459 life, what you will eat, or about your 1460 body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: 1461 They do not sow or reap, they have no storeroom or barn, yet God feeds 1462 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 1463 can add an hour to his life? 1464 12:26 So if 1465 you cannot do such a very little thing as this, why do you worry about 1466 the rest? 12:27 Consider how the flowers 1467 grow; they do not work 1468 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 1469 this is how God clothes the wild grass, 1470 which is here 1471 today and tomorrow is tossed into the fire to heat the oven, 1472 how much more 1473 will he clothe you, you people of little faith! 12:29 So 1474 do not be overly concerned about 1475 what you will eat and what you will drink, and do not worry about such things. 1476 12:30 For all the nations of the world pursue 1477 these things, and your Father knows that you need them. 12:31 Instead, pursue 1478 his 1479 kingdom, 1480 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 1481 to give you the kingdom. 12:33 Sell your possessions 1482 and give to the poor. 1483 Provide yourselves purses that do not wear out – a treasure in heaven 1484 that never decreases, 1485 where no thief approaches and no moth 1486 destroys. 12:34 For where your treasure 1487 is, there your heart will be also.
12:35 “Get dressed for service 1488 and keep your lamps burning; 1489 12:36 be like people 1490 waiting for their master to come back from the wedding celebration, 1491 so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves 1492 whom their master finds alert 1493 when he returns! I tell you the truth, 1494 he will dress himself to serve, 1495 have them take their place at the table, 1496 and will come 1497 and wait on them! 1498 12:38 Even if he comes in the second or third watch of the night 1499 and finds them alert, 1500 blessed are those slaves! 1501 12:39 But understand this: If the owner of the house had known at what hour the thief 1502 was coming, he would not have let 1503 his house be broken into. 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” 1504
12:41 Then 1505 Peter said, “Lord, are you telling this parable for us or for everyone?” 1506 12:42 The Lord replied, 1507 “Who then is the faithful and wise manager, 1508 whom the master puts in charge of his household servants, 1509 to give them their allowance of food at the proper time? 12:43 Blessed is that slave 1510 whom his master finds at work 1511 when he returns. 12:44 I tell you the truth, 1512 the master 1513 will put him in charge of all his possessions. 12:45 But if 1514 that 1515 slave should say to himself, 1516 ‘My master is delayed 1517 in returning,’ and he begins to beat 1518 the other 1519 slaves, both men and women, 1520 and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, 1521 and assign him a place with the unfaithful. 1522 12:47 That 1523 servant who knew his master’s will but did not get ready or do what his master asked 1524 will receive a severe beating. 12:48 But the one who did not know his master’s will 1525 and did things worthy of punishment 1526 will receive a light beating. 1527 From everyone who has been given much, much will be required, 1528 and from the one who has been entrusted with much, 1529 even more will be asked. 1530
12:49 “I have come 1531 to bring 1532 fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism 1533 to undergo, 1534 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! 1535 12:52 For from now on 1536 there will be five in one household divided, three against two and two against three. 12:53 They will be divided, 1537 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 1538 also said to the crowds, “When you see a cloud rising in the west, 1539 you say at once, ‘A rainstorm 1540 is coming,’ and it does. 12:55 And when you see the south wind 1541 blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! 1542 You know how to interpret the appearance of the earth and the sky, but how can you not know how 1543 to interpret the present time?
12:57 “And 1544 why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 1545 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, 1546 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!” 1547
13:1 Now 1548 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 1549 13:2 He 1550 answered them, “Do you think these Galileans were worse sinners 1551 than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, 1552 you will all perish as well! 1553 13:4 Or those eighteen who were killed 1554 when the tower in Siloam fell on them, 1555 do you think they were worse offenders than all the others who live in Jerusalem? 1556 13:5 No, I tell you! But unless you repent 1557 you will all perish as well!” 1558
13:6 Then 1559 Jesus 1560 told this parable: “A man had a fig tree 1561 planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So 1562 he said to the worker who tended the vineyard, ‘For 1563 three years 1564 now, I have come looking for fruit on this fig tree, and each time I inspect it 1565 I find none. Cut 1566 it down! Why 1567 should it continue to deplete 1568 the soil?’ 13:8 But the worker 1569 answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 1570 on it. 13:9 Then if 1571 it bears fruit next year, 1572 very well, 1573 but if 1574 not, you can cut it down.’”
13:10 Now he was teaching in one of the synagogues 1575 on the Sabbath, 13:11 and a woman was there 1576 who had been disabled by a spirit 1577 for eighteen years. She 1578 was bent over and could not straighten herself up completely. 1579 13:12 When 1580 Jesus saw her, he called her to him 1581 and said, “Woman, 1582 you are freed 1583 from your infirmity.” 1584 13:13 Then 1585 he placed his hands on her, and immediately 1586 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 1587 should be done! 1588 So come 1589 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 1590 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 1591 and lead it to water? 1592 13:16 Then 1593 shouldn’t 1594 this woman, a daughter of Abraham whom Satan 1595 bound for eighteen long 1596 years, be released from this imprisonment 1597 on the Sabbath day?” 13:17 When 1598 he said this all his adversaries were humiliated, 1599 but 1600 the entire crowd was rejoicing at all the wonderful things 1601 he was doing. 1602
13:18 Thus Jesus 1603 asked, 1604 “What is the kingdom of God 1605 like? 1606 To 1607 what should I compare it? 13:19 It is like a mustard seed 1608 that a man took and sowed 1609 in his garden. It 1610 grew and became a tree, 1611 and the wild birds 1612 nested in its branches.” 1613
13:20 Again 1614 he said, “To what should I compare the kingdom of God? 1615 13:21 It is like yeast that a woman took and mixed with 1616 three measures 1617 of flour until all the dough had risen.” 1618
13:22 Then 1619 Jesus 1620 traveled throughout 1621 towns 1622 and villages, teaching and making his way toward 1623 Jerusalem. 1624 13:23 Someone 1625 asked 1626 him, “Lord, will only a few 1627 be saved?” So 1628 he said to them, 13:24 “Exert every effort 1629 to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once 1630 the head of the house 1631 gets up 1632 and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 1633 let us in!’ 1634 But he will answer you, 1635 ‘I don’t know where you come from.’ 1636 13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 1637 13:27 But 1638 he will reply, 1639 ‘I don’t know where you come from! 1640 Go away from me, all you evildoers!’ 1641 13:28 There will be weeping and gnashing of teeth 1642 when you see Abraham, Isaac, Jacob, 1643 and all the prophets in the kingdom of God 1644 but you yourselves thrown out. 1645 13:29 Then 1646 people 1647 will come from east and west, and from north and south, and take their places at the banquet table 1648 in the kingdom of God. 1649 13:30 But 1650 indeed, 1651 some are last 1652 who will be first, and some are first who will be last.”
13:31 At that time, 1653 some Pharisees 1654 came up and said to Jesus, 1655 “Get away from here, 1656 because Herod 1657 wants to kill you.” 13:32 But 1658 he said to them, “Go 1659 and tell that fox, 1660 ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 1661 I will complete my work. 1662 13:33 Nevertheless I must 1663 go on my way today and tomorrow and the next day, because it is impossible 1664 that a prophet should be killed 1665 outside Jerusalem.’ 1666 13:34 O Jerusalem, Jerusalem, 1667 you who kill the prophets and stone those who are sent to you! 1668 How often I have longed 1669 to gather your children together as a hen gathers her chicks under her wings, but 1670 you would have none of it! 1671 13:35 Look, your house is forsaken! 1672 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 1673
14:1 Now 1674 one Sabbath when Jesus went to dine 1675 at the house of a leader 1676 of the Pharisees, 1677 they were watching 1678 him closely. 14:2 There 1679 right 1680 in front of him was a man suffering from dropsy. 1681 14:3 So 1682 Jesus asked 1683 the experts in religious law 1684 and the Pharisees, “Is it lawful to heal on the Sabbath 1685 or not?” 14:4 But they remained silent. So 1686 Jesus 1687 took hold of the man, 1688 healed him, and sent him away. 1689 14:5 Then 1690 he said to them, “Which of you, if you have a son 1691 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 1692 they could not reply 1693 to this.
14:7 Then 1694 when Jesus 1695 noticed how the guests 1696 chose the places of honor, 1697 he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, 1698 do not take 1699 the place of honor, because a person more distinguished than you may have been invited by your host. 1700 14:9 So 1701 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 1702 you will begin to move to the least important 1703 place. 14:10 But when you are invited, go and take the least important place, so that when your host 1704 approaches he will say to you, ‘Friend, move up here to a better place.’ 1705 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 1706 the one who humbles 1707 himself will be exalted.”
14:12 He 1708 said also to the man 1709 who had invited him, “When you host a dinner or a banquet, 1710 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, 1711 invite the poor, the crippled, 1712 the lame, and 1713 the blind. 1714 14:14 Then 1715 you will be blessed, 1716 because they cannot repay you, for you will be repaid 1717 at the resurrection of the righteous.”
14:15 When 1718 one of those at the meal with Jesus 1719 heard this, he said to him, “Blessed is everyone 1720 who will feast 1721 in the kingdom of God!” 1722 14:16 But Jesus 1723 said to him, “A man once gave a great banquet 1724 and invited 1725 many guests. 1726 14:17 At 1727 the time for the banquet 1728 he sent his slave 1729 to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all 1730 began to make excuses. 1731 The first said to him, ‘I have bought a field, 1732 and I must go out and see it. Please excuse me.’ 1733 14:19 Another 1734 said, ‘I have bought five yoke of oxen, 1735 and I am going out 1736 to examine them. Please excuse me.’ 14:20 Another 1737 said, ‘I just got married, and I cannot come.’ 1738 14:21 So 1739 the slave came back and reported this to his master. Then the master of the household was furious 1740 and said to his slave, ‘Go out quickly 1741 to the streets and alleys of the city, 1742 and bring in the poor, 1743 the crippled, 1744 the blind, and the lame.’ 14:22 Then 1745 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 1746 14:23 So 1747 the master said to his 1748 slave, ‘Go out to the highways 1749 and country roads 1750 and urge 1751 people 1752 to come in, so that my house will be filled. 1753 14:24 For I tell you, not one of those individuals 1754 who were invited 1755 will taste my banquet!’” 1756
14:25 Now large crowds 1757 were accompanying Jesus, 1758 and turning to them he said, 14:26 “If anyone comes to me and does not hate 1759 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 1760 he cannot be my disciple. 14:27 Whoever does not carry his own cross 1761 and follow 1762 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 1763 first and compute the cost 1764 to see if he has enough money to complete it? 14:29 Otherwise, 1765 when he has laid 1766 a foundation and is not able to finish the tower, 1767 all who see it 1768 will begin to make fun of 1769 him. 14:30 They will say, 1770 ‘This man 1771 began to build and was not able to finish!’ 1772 14:31 Or what king, going out to confront another king in battle, will not sit down 1773 first and determine whether he is able with ten thousand to oppose 1774 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 1775 he will send a representative 1776 while the other is still a long way off and ask for terms of peace. 1777 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 1778
14:34 “Salt 1779 is good, but if salt loses its flavor, 1780 how can its flavor be restored? 14:35 It is of no value 1781 for the soil or for the manure pile; it is to be thrown out. 1782 The one who has ears to hear had better listen!” 1783
15:1 Now all the tax collectors 1784 and sinners were coming 1785 to hear him. 15:2 But 1786 the Pharisees 1787 and the experts in the law 1788 were complaining, 1789 “This man welcomes 1790 sinners and eats with them.”
15:3 So 1791 Jesus 1792 told them 1793 this parable: 1794 15:4 “Which one 1795 of you, if he has a hundred 1796 sheep and loses one of them, would not leave the ninety-nine in the open pasture 1797 and go look for 1798 the one that is lost until he finds it? 1799 15:5 Then 1800 when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning 1801 home, he calls together 1802 his 1803 friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner 1804 who repents than over ninety-nine righteous people 1805 who have no need to repent. 1806
15:8 “Or what woman, if she has ten silver coins 1807 and loses 1808 one of them, 1809 does not light a lamp, sweep 1810 the house, and search thoroughly until she finds it? 15:9 Then 1811 when she has found it, she calls together her 1812 friends and neighbors, saying, ‘Rejoice 1813 with me, for I have found the coin 1814 that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels 1815 over one sinner who repents.”
15:11 Then 1816 Jesus 1817 said, “A man had two sons. 15:12 The 1818 younger of them said to his 1819 father, ‘Father, give me the share of the estate 1820 that will belong 1821 to me.’ So 1822 he divided his 1823 assets between them. 1824 15:13 After 1825 a few days, 1826 the younger son gathered together all he had and left on a journey to a distant country, and there he squandered 1827 his wealth 1828 with a wild lifestyle. 15:14 Then 1829 after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for 1830 one of the citizens of that country, who 1831 sent him to his fields to feed pigs. 1832 15:16 He 1833 was longing to eat 1834 the carob pods 1835 the pigs were eating, but 1836 no one gave him anything. 15:17 But when he came to his senses 1837 he said, ‘How many of my father’s hired workers have food 1838 enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned 1839 against heaven 1840 and against 1841 you. 15:19 I am no longer worthy to be called your son; treat me 1842 like one of your hired workers.”’ 15:20 So 1843 he got up and went to his father. But while he was still a long way from home 1844 his father saw him, and his heart went out to him; 1845 he ran and hugged 1846 his son 1847 and kissed him. 15:21 Then 1848 his son said to him, ‘Father, I have sinned against heaven 1849 and against you; I am no longer worthy to be called your son.’ 1850 15:22 But the father said to his slaves, 1851 ‘Hurry! Bring the best robe, 1852 and put it on him! Put a ring on his finger 1853 and sandals 1854 on his feet! 15:23 Bring 1855 the fattened calf 1856 and kill it! Let us eat 1857 and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ 1858 So 1859 they began to celebrate.
15:25 “Now his older son was in the field. As 1860 he came and approached the house, he heard music 1861 and dancing. 15:26 So 1862 he called one of the slaves 1863 and asked what was happening. 15:27 The slave replied, 1864 ‘Your brother has returned, and your father has killed the fattened calf 1865 because he got his son 1866 back safe and sound.’ 15:28 But the older son 1867 became angry 1868 and refused 1869 to go in. His father came out and appealed to him, 15:29 but he answered 1870 his father, ‘Look! These many years I have worked like a slave 1871 for you, and I never disobeyed your commands. Yet 1872 you never gave me even a goat 1873 so that I could celebrate with my friends! 15:30 But when this son of yours 1874 came back, who has devoured 1875 your assets with prostitutes, 1876 you killed the fattened calf 1877 for him!’ 15:31 Then 1878 the father 1879 said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate 1880 to celebrate and be glad, for your brother 1881 was dead, and is alive; he was lost and is found.’” 1882
16:1 Jesus 1883 also said to the disciples, “There was a rich man who was informed of accusations 1884 that his manager 1885 was wasting 1886 his assets. 16:2 So 1887 he called the manager 1888 in and said to him, ‘What is this I hear about you? 1889 Turn in the account of your administration, 1890 because you can no longer be my manager.’ 16:3 Then 1891 the manager said to himself, ‘What should I do, since my master is taking my position 1892 away from me? I’m not strong enough to dig, 1893 and I’m too ashamed 1894 to beg. 16:4 I know 1895 what to do so that when I am put out of management, people will welcome me into their homes.’ 1896 16:5 So 1897 he contacted 1898 his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man 1899 replied, ‘A hundred measures 1900 of olive oil.’ The manager 1901 said to him, ‘Take your bill, sit down quickly, and write fifty.’ 1902 16:7 Then he said to another, ‘And how much do you owe?’ The second man 1903 replied, ‘A hundred measures 1904 of wheat.’ The manager 1905 said to him, ‘Take your bill, and write eighty.’ 1906 16:8 The 1907 master commended the dishonest 1908 manager because he acted shrewdly. 1909 For the people 1910 of this world are more shrewd in dealing with their contemporaries 1911 than the people 1912 of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, 1913 so that when it runs out you will be welcomed 1914 into the eternal homes. 1915
16:10 “The one who is faithful in a very little 1916 is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy 1917 in handling worldly wealth, 1918 who will entrust you with the true riches? 1919 16:12 And if you haven’t been trustworthy 1920 with someone else’s property, 1921 who will give you your own 1922 ? 16:13 No servant can serve two masters, for either he will hate 1923 the one and love the other, or he will be devoted to the one and despise 1924 the other. You cannot serve God and money.” 1925
16:14 The Pharisees 1926 (who loved money) heard all this and ridiculed 1927 him. 16:15 But 1928 Jesus 1929 said to them, “You are the ones who justify yourselves in men’s eyes, 1930 but God knows your hearts. For what is highly prized 1931 among men is utterly detestable 1932 in God’s sight.
16:16 “The law and the prophets were in force 1933 until John; 1934 since then, 1935 the good news of the kingdom of God 1936 has been proclaimed, and everyone is urged to enter it. 1937 16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter 1938 in the law to become void. 1939
16:18 “Everyone who divorces his wife and marries 1940 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.
16:19 “There was a rich man who dressed in purple 1941 and fine linen and who feasted sumptuously 1942 every day. 16:20 But at his gate lay 1943 a poor man named Lazarus 1944 whose body was covered with sores, 1945 16:21 who longed to eat 1946 what fell from the rich man’s table. In addition, the dogs 1947 came and licked 1948 his sores.
16:22 “Now 1949 the poor man died and was carried by the angels to Abraham’s side. 1950 The 1951 rich man also died and was buried. 1952 16:23 And in hell, 1953 as he was in torment, 1954 he looked up 1955 and saw Abraham far off with Lazarus at his side. 1956 16:24 So 1957 he called out, 1958 ‘Father Abraham, have mercy on me, and send Lazarus 1959 to dip the tip of his finger 1960 in water and cool my tongue, because I am in anguish 1961 in this fire.’ 1962 16:25 But Abraham said, ‘Child, 1963 remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. 1964 16:26 Besides all this, 1965 a great chasm 1966 has been fixed between us, 1967 so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So 1968 the rich man 1969 said, ‘Then I beg you, father – send Lazarus 1970 to my father’s house 16:28 (for I have five brothers) to warn 1971 them so that they don’t come 1972 into this place of torment.’ 16:29 But Abraham said, 1973 ‘They have Moses and the prophets; they must respond to 1974 them.’ 16:30 Then 1975 the rich man 1976 said, ‘No, father Abraham, but if someone from the dead 1977 goes to them, they will repent.’ 16:31 He 1978 replied to him, ‘If they do not respond to 1979 Moses and the prophets, they will not be convinced even if someone rises from the dead.’” 1980
17:1 Jesus 1981 said to his disciples, “Stumbling blocks are sure to come, but woe 1982 to the one through whom they come! 17:2 It would be better for him to have a millstone 1983 tied around his neck and be thrown into the sea 1984 than for him to cause one of these little ones to sin. 1985 17:3 Watch 1986 yourselves! If 1987 your brother 1988 sins, rebuke him. If 1989 he repents, forgive him. 17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive 1990 him.”
17:5 The 1991 apostles said to the Lord, “Increase our faith!” 1992 17:6 So 1993 the Lord replied, 1994 “If 1995 you had faith the size of 1996 a mustard seed, you could say to this black mulberry 1997 tree, ‘Be pulled out by the roots and planted in the sea,’ 1998 and it would obey 1999 you.
17:7 “Would any one of you say 2000 to your slave 2001 who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 2002 17:8 Won’t 2003 the master 2004 instead say to him, ‘Get my dinner ready, and make yourself ready 2005 to serve me while 2006 I eat and drink. Then 2007 you may eat and drink’? 17:9 He won’t thank the slave because he did what he was told, 2008 will he? 2009 17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; 2010 we have only done what was our duty.’” 2011
17:11 Now on 2012 the way to Jerusalem, 2013 Jesus 2014 was passing along 2015 between Samaria and Galilee. 17:12 As 2016 he was entering 2017 a village, ten men with leprosy 2018 met him. They 2019 stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy 2020 on us.” 17:14 When 2021 he saw them he said, “Go 2022 and show yourselves to the priests.” 2023 And 2024 as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising 2025 God with a loud voice. 17:16 He 2026 fell with his face to the ground 2027 at Jesus’ feet and thanked him. 2028 (Now 2029 he was a Samaritan.) 2030 17:17 Then 2031 Jesus said, 2032 “Were 2033 not ten cleansed? Where are the other 2034 nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” 2035 17:19 Then 2036 he said to the man, 2037 “Get up and go your way. Your faith has made you well.” 2038
17:20 Now at one point 2039 the Pharisees 2040 asked Jesus 2041 when the kingdom of God 2042 was coming, so he answered, “The kingdom of God is not coming with signs 2043 to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is 2044 in your midst.” 2045
17:22 Then 2046 he said to the disciples, “The days are coming when you will desire to see one of the days 2047 of the Son of Man, and you will not see it. 17:23 Then people 2048 will say to you, ‘Look, there he is!’ 2049 or ‘Look, here he is!’ Do not go out or chase after them. 2050 17:24 For just like the lightning flashes 2051 and lights up the sky from one side to the other, so will the Son of Man be in his day. 2052 17:25 But first he must 2053 suffer many things and be rejected by this generation. 17:26 Just 2054 as it was 2055 in the days of Noah, 2056 so too it will be in the days of the Son of Man. 17:27 People 2057 were eating, 2058 they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then 2059 the flood came and destroyed them all. 2060 17:28 Likewise, just as it was 2061 in the days of Lot, people 2062 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. 2063 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, 2064 with his goods in the house, must not come down 2065 to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! 2066 17:33 Whoever tries to keep 2067 his life will lose it, but whoever loses his life 2068 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. 2069 17:35 There will be two women grinding grain together; 2070 one will be taken and the other left.”
17:36 [[EMPTY]] 207117:37 Then 2072 the disciples 2073 said 2074 to him, “Where, 2075 Lord?” He replied to them, “Where the dead body 2076 is, there the vultures 2077 will gather.” 2078
18:1 Then 2079 Jesus 2080 told them a parable to show them they should always 2081 pray and not lose heart. 2082 18:2 He said, 2083 “In a certain city 2084 there was a judge 2085 who neither feared God nor respected people. 2086 18:3 There was also a widow 2087 in that city 2088 who kept coming 2089 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 2090 a while he refused, but later on 2091 he said to himself, ‘Though I neither fear God nor have regard for people, 2092 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 2093 by her unending pleas.’” 2094 18:6 And the Lord said, “Listen to what the unrighteous judge says! 2095 18:7 Won’t 2096 God give justice to his chosen ones, who cry out 2097 to him day and night? 2098 Will he delay 2099 long to help them? 18:8 I tell you, he will give them justice speedily. 2100 Nevertheless, when the Son of Man comes, will he find faith 2101 on earth?”
18:9 Jesus 2102 also told this parable to some who were confident that they were righteous and looked down 2103 on everyone else. 18:10 “Two men went up 2104 to the temple to pray, one a Pharisee 2105 and the other a tax collector. 2106 18:11 The Pharisee stood and prayed about himself like this: 2107 ‘God, I thank 2108 you that I am not like other people: 2109 extortionists, 2110 unrighteous people, 2111 adulterers – or even like this tax collector. 2112 18:12 I fast twice 2113 a week; I give a tenth 2114 of everything I get.’ 18:13 The tax collector, however, stood 2115 far off and would not even look up 2116 to heaven, but beat his breast and said, ‘God, be merciful 2117 to me, sinner that I am!’ 2118 18:14 I tell you that this man went down to his home justified 2119 rather than the Pharisee. 2120 For everyone who exalts 2121 himself will be humbled, but he who humbles himself will be exalted.”
18:15 Now people 2122 were even bringing their babies 2123 to him for him to touch. 2124 But when the disciples saw it, they began to scold those who brought them. 2125 18:16 But Jesus called for the children, 2126 saying, “Let the little children come to me and do not try to stop them, for the kingdom of God 2127 belongs to such as these. 2128 18:17 I tell you the truth, 2129 whoever does not receive 2130 the kingdom of God like a child 2131 will never 2132 enter it.”
18:18 Now 2133 a certain ruler 2134 asked him, “Good teacher, what must I do to inherit eternal life?” 2135 18:19 Jesus 2136 said to him, “Why do you call me good? 2137 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.’” 2138 18:21 The man 2139 replied, “I have wholeheartedly obeyed 2140 all these laws 2141 since my youth.” 2142 18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have 2143 and give the money 2144 to the poor, 2145 and you will have treasure 2146 in heaven. Then 2147 come, follow me.” 18:23 But when the man 2148 heard this he became very sad, 2149 for he was extremely wealthy. 18:24 When Jesus noticed this, 2150 he said, “How hard 2151 it is for the rich to enter the kingdom of God! 2152 18:25 In fact, it is easier for a camel to go through the eye of a needle 2153 than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then 2154 who can be saved?” 2155 18:27 He replied, “What is impossible 2156 for mere humans 2157 is possible for God.” 18:28 And Peter said, “Look, we have left everything we own 2158 to follow you!” 2159 18:29 Then 2160 Jesus 2161 said to them, “I tell you the truth, 2162 there is no one who has left home or wife or brothers 2163 or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more 2164 in this age 2165 – and in the age to come, eternal life.” 2166
18:31 Then 2167 Jesus 2168 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 2169 and everything that is written about the Son of Man by the prophets will be accomplished. 2170 18:32 For he will be handed over 2171 to the Gentiles; he will be mocked, 2172 mistreated, 2173 and spat on. 2174 18:33 They will flog him severely 2175 and kill him. Yet 2176 on the third day he will rise again.” 18:34 But 2177 the twelve 2178 understood none of these things. This 2179 saying was hidden from them, and they did not grasp 2180 what Jesus meant. 2181
18:35 As 2182 Jesus 2183 approached 2184 Jericho, 2185 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 2186 told him, “Jesus the Nazarene is passing by.” 18:38 So 2187 he called out, 2188 “Jesus, Son of David, 2189 have mercy 2190 on me!” 18:39 And those who were in front 2191 scolded 2192 him to get him to be quiet, but he shouted 2193 even more, “Son of David, have mercy on me!” 18:40 So 2194 Jesus stopped and ordered the beggar 2195 to be brought to him. When the man 2196 came near, Jesus 2197 asked him, 18:41 “What do you want me to do for you?” He replied, 2198 “Lord, let me see again.” 2199 18:42 Jesus 2200 said to him, “Receive 2201 your sight; your faith has healed you.” 2202 18:43 And immediately he regained 2203 his sight and followed Jesus, 2204 praising 2205 God. When 2206 all the people saw it, they too 2207 gave praise to God.
19:1 Jesus 2208 entered Jericho 2209 and was passing through it. 19:2 Now 2210 a man named Zacchaeus was there; he was a chief tax collector 2211 and was rich. 19:3 He 2212 was trying to get a look at Jesus, 2213 but being a short man he could not see over the crowd. 2214 19:4 So 2215 he ran on ahead and climbed up into a sycamore tree 2216 to see him, because Jesus 2217 was going to pass that way. 19:5 And when Jesus came to that place, he looked up 2218 and said to him, “Zacchaeus, come down quickly, 2219 because I must 2220 stay at your house today.” 2221 19:6 So he came down quickly 2222 and welcomed Jesus 2223 joyfully. 2224 19:7 And when the people 2225 saw it, they all complained, 2226 “He has gone in to be the guest of a man who is a sinner.” 2227 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 2228 to the poor, and if 2229 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 2230 Jesus said to him, “Today salvation 2231 has come to this household, 2232 because he too is a son of Abraham! 2233 19:10 For the Son of Man came 2234 to seek and to save the lost.”
19:11 While the people were listening to these things, Jesus 2235 proceeded to tell a parable, because he was near to Jerusalem, 2236 and because they thought 2237 that the kingdom of God 2238 was going to 2239 appear immediately. 19:12 Therefore he said, “A nobleman 2240 went to a distant country to receive 2241 for himself a kingdom and then return. 2242 19:13 And he summoned ten of his slaves, 2243 gave them ten minas, 2244 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 2245 hated 2246 him and sent a delegation after him, saying, ‘We do not want this man 2247 to be king 2248 over us!’ 19:15 When 2249 he returned after receiving the kingdom, he summoned 2250 these slaves to whom he had given the money. He wanted 2251 to know how much they had earned 2252 by trading. 19:16 So 2253 the first one came before him and said, ‘Sir, 2254 your mina 2255 has made ten minas more.’ 19:17 And the king 2256 said to him, ‘Well done, good slave! Because you have been faithful 2257 in a very small matter, you will have authority 2258 over ten cities.’ 19:18 Then 2259 the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So 2260 the king 2261 said to him, ‘And you are to be over five cities.’ 19:20 Then another 2262 slave 2263 came and said, ‘Sir, here is 2264 your mina that I put away for safekeeping 2265 in a piece of cloth. 2266 19:21 For I was afraid of you, because you are a severe 2267 man. You withdraw 2268 what you did not deposit 2269 and reap what you did not sow.’ 19:22 The king 2270 said to him, ‘I will judge you by your own words, 2271 you wicked slave! 2272 So you knew, did you, that I was a severe 2273 man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put 2274 my money in the bank, 2275 so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, 2276 ‘Take the mina from him, and give it to the one who has ten.’ 2277 19:25 But 2278 they said to him, ‘Sir, he has ten minas already!’ 2279 19:26 ‘I tell you that everyone who has will be given more, 2280 but from the one who does not have, even what he has will be taken away. 2281 19:27 But as for these enemies of mine who did not want me to be their king, 2282 bring them here and slaughter 2283 them 2284 in front of me!’”
19:28 After Jesus 2285 had said this, he continued on ahead, 2286 going up to Jerusalem. 2287 19:29 Now 2288 when he approached Bethphage 2289 and Bethany, at the place called the Mount of Olives, 2290 he sent two of the disciples, 19:30 telling them, 2291 “Go to the village ahead of you. 2292 When 2293 you enter it, you will find a colt tied there that has never been ridden. 2294 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 2295 it.’” 19:32 So those who were sent ahead found 2296 it exactly 2297 as he had told them. 19:33 As 2298 they were untying the colt, its owners asked them, 2299 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 2300 they brought it to Jesus, threw their cloaks 2301 on the colt, 2302 and had Jesus get on 2303 it. 19:36 As 2304 he rode along, they 2305 spread their cloaks on the road. 19:37 As he approached the road leading down from 2306 the Mount of Olives, 2307 the whole crowd of his 2308 disciples began to rejoice 2309 and praise 2310 God with a loud voice for all the mighty works 2311 they had seen: 2312 19:38 “Blessed is the king 2313 who comes in the name of the Lord! 2314 Peace in heaven and glory in the highest!” 19:39 But 2315 some of the Pharisees 2316 in the crowd said to him, “Teacher, rebuke your disciples.” 2317 19:40 He answered, 2318 “I tell you, if they 2319 keep silent, the very stones 2320 will cry out!”
19:41 Now 2321 when Jesus 2322 approached 2323 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 2324 even you, the things that make for peace! 2325 But now they are hidden 2326 from your eyes. 19:43 For the days will come upon you when your enemies will build 2327 an embankment 2328 against you and surround you and close in on you from every side. 19:44 They will demolish you 2329 – you and your children within your walls 2330 – and they will not leave within you one stone 2331 on top of another, 2332 because you did not recognize the time of your visitation from God.” 2333
19:45 Then 2334 Jesus 2335 entered the temple courts 2336 and began to drive out those who were selling things there, 2337 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 2338 but you have turned it into a den 2339 of robbers!” 2340
19:47 Jesus 2341 was teaching daily in the temple courts. The chief priests and the experts in the law 2342 and the prominent leaders among the people were seeking to assassinate 2343 him, 19:48 but 2344 they could not find a way to do it, 2345 for all the people hung on his words. 2346
20:1 Now one 2347 day, as Jesus 2348 was teaching the people in the temple courts 2349 and proclaiming 2350 the gospel, the chief priests and the experts in the law 2351 with the elders came up 2352 20:2 and said to him, 2353 “Tell us: By what authority 2354 are you doing these things? 2355 Or who it is who gave you this authority?” 20:3 He answered them, 2356 “I will also ask you a question, and you tell me: 20:4 John’s baptism 2357 – was it from heaven or from people?” 2358 20:5 So 2359 they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” 20:7 So 2360 they replied that they did not know 2361 where it came from. 20:8 Then 2362 Jesus said to them, “Neither will I tell you 2363 by whose authority 2364 I do these things.”
20:9 Then 2365 he began to tell the people this parable: “A man 2366 planted a vineyard, 2367 leased it to tenant farmers, 2368 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 2369 to the tenants so that they would give 2370 him his portion of the crop. 2371 However, the tenants beat his slave 2372 and sent him away empty-handed. 20:11 So 2373 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 2374 20:12 So 2375 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 2376 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 2377 perhaps they will respect him.’ 20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’ 20:15 So 2378 they threw him out of the vineyard and killed 2379 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 2380 those tenants and give the vineyard to others.” 2381 When the people 2382 heard this, they said, “May this never happen!” 2383 20:17 But Jesus 2384 looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? 2385 20:18 Everyone who falls on this stone will be broken to pieces, 2386 and the one on whom it falls will be crushed.” 2387 20:19 Then 2388 the experts in the law 2389 and the chief priests wanted to arrest 2390 him that very hour, because they realized he had told this parable against them. But 2391 they were afraid of the people.
20:20 Then 2392 they watched him carefully and sent spies who pretended to be sincere. 2393 They wanted to take advantage of what he might say 2394 so that they could deliver him up to the authority and jurisdiction 2395 of the governor. 20:21 Thus 2396 they asked him, “Teacher, we know that you speak and teach correctly, 2397 and show no partiality, but teach the way of God in accordance with the truth. 2398 20:22 Is it right 2399 for us to pay the tribute tax 2400 to Caesar 2401 or not?” 20:23 But Jesus 2402 perceived their deceit 2403 and said to them, 20:24 “Show me a denarius. 2404 Whose image 2405 and inscription are on it?” 2406 They said, “Caesar’s.” 20:25 So 2407 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 2408 20:26 Thus 2409 they were unable in the presence of the people to trap 2410 him with his own words. 2411 And stunned 2412 by his answer, they fell silent.
20:27 Now some Sadducees 2413 (who contend that there is no resurrection) 2414 came to him. 20:28 They asked him, 2415 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 2416 must marry 2417 the widow and father children 2418 for his brother. 2419 20:29 Now there were seven brothers. The first one married a woman 2420 and died without children. 20:30 The second 2421 20:31 and then the third married her, and in this same way all seven died, leaving no children. 20:32 Finally the woman died too. 20:33 In the resurrection, therefore, whose wife will the woman be? 2422 For all seven had married her.” 2423
20:34 So 2424 Jesus said to them, “The people of this age 2425 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 2426 that age and in the resurrection from the dead neither marry nor are given in marriage. 2427 20:36 In fact, they can no longer die, because they are equal to angels 2428 and are sons of God, since they are 2429 sons 2430 of the resurrection. 20:37 But even Moses revealed that the dead are raised 2431 in the passage about the bush, 2432 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 2433 20:38 Now he is not God of the dead, but of the living, 2434 for all live before him.” 2435 20:39 Then 2436 some of the experts in the law 2437 answered, “Teacher, you have spoken well!” 2438 20:40 For they did not dare any longer to ask 2439 him anything.
20:41 But 2440 he said to them, “How is it that they say that the Christ 2441 is David’s son? 2442 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 2443 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 2444
20:44 If David then calls him ‘Lord,’ how can he be his son?” 2445
20:45 As 2446 all the people were listening, Jesus 2447 said to his disciples, 20:46 “Beware 2448 of the experts in the law. 2449 They 2450 like walking around in long robes, and they love elaborate greetings 2451 in the marketplaces and the best seats 2452 in the synagogues 2453 and the places of honor at banquets. 20:47 They 2454 devour 2455 widows’ property, 2456 and as a show make long prayers. They will receive a more severe punishment.”
21:1 Jesus 2457 looked up 2458 and saw the rich putting their gifts into the offering box. 2459 21:2 He also saw a poor widow put in two small copper coins. 2460 21:3 He 2461 said, “I tell you the truth, 2462 this poor widow has put in more than all of them. 2463 21:4 For they all offered their gifts out of their wealth. 2464 But she, out of her poverty, put in everything she had to live on.” 2465
21:5 Now 2466 while some were speaking about the temple, how it was adorned 2467 with beautiful stones and offerings, 2468 Jesus 2469 said, 21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. 2470 All will be torn down!” 2471 21:7 So 2472 they asked him, 2473 “Teacher, when will these things 2474 happen? And what will be the sign that 2475 these things are about to take place?” 21:8 He 2476 said, “Watch out 2477 that you are not misled. For many will come in my name, saying, ‘I am he,’ 2478 and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, 2479 do not be afraid. 2480 For these things must happen first, but the end will not come at once.” 2481
21:10 Then he said to them, “Nation will rise up in arms 2482 against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines 2483 and plagues in various places, and there will be terrifying sights 2484 and great signs 2485 from heaven. 21:12 But before all this, 2486 they will seize 2487 you and persecute you, handing you over to the synagogues 2488 and prisons. You 2489 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 2490 21:14 Therefore be resolved 2491 not to rehearse 2492 ahead of time how to make your defense. 21:15 For I will give you the words 2493 along with the wisdom 2494 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 2495 brothers, relatives, 2496 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 2497 21:18 Yet 2498 not a hair of your head will perish. 2499 21:19 By your endurance 2500 you will gain 2501 your lives. 2502
21:20 “But when you see Jerusalem 2503 surrounded 2504 by armies, then know that its 2505 desolation 2506 has come near. 21:21 Then those who are in Judea must flee 2507 to the mountains. Those 2508 who are inside the city must depart. Those 2509 who are out in the country must not enter it, 21:22 because these are days of vengeance, 2510 to fulfill 2511 all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress 2512 on the earth and wrath against this people. 21:24 They 2513 will fall by the edge 2514 of the sword and be led away as captives 2515 among all nations. Jerusalem 2516 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 2517
21:25 “And there will be signs in the sun and moon and stars, 2518 and on the earth nations will be in distress, 2519 anxious 2520 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 2521 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 2522 21:27 Then 2523 they will see the Son of Man arriving in a cloud 2524 with power and great glory. 21:28 But when these things 2525 begin to happen, stand up and raise your heads, because your redemption 2526 is drawing near.”
21:29 Then 2527 he told them a parable: “Look at the fig tree and all the other trees. 2528 21:30 When they sprout leaves, you see 2529 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know 2530 that the kingdom of God 2531 is near. 21:32 I tell you the truth, 2532 this generation 2533 will not pass away until all these things take place. 21:33 Heaven and earth will pass away, but my words will never pass away. 2534
21:34 “But be on your guard 2535 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 2536 21:35 For 2537 it will overtake 2538 all who live on the face of the whole earth. 2539 21:36 But stay alert at all times, 2540 praying that you may have strength to escape all these things that must 2541 happen, and to stand before the Son of Man.”
21:37 So 2542 every day Jesus 2543 was teaching in the temple courts, 2544 but at night he went and stayed 2545 on the Mount of Olives. 2546 21:38 And all the people 2547 came to him early in the morning to listen to him in the temple courts. 2548
[3:1] 1 tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).
[3:1] 2 sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).
[3:1] 3 sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4
[3:1] 4 sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
[3:1] 5 sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4
[3:1] 6 sn Nothing else is known about Lysanias tetrarch of Abilene.
[3:2] 7 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from
[3:2] 8 tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.
[3:3] 13 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:3] 14 tn “River” is not in the Greek text but is supplied for clarity.
[3:3] 15 sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).
[3:4] 20 tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).
[3:4] 21 tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.
[3:5] 25 sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.
[3:6] 32 sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).
[3:7] 37 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:7] 38 sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.
[3:7] 40 sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.
[3:8] 43 tn The verb here is ποιέω (poiew; see v. 4).
[3:8] 44 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).
[3:8] 45 tn In other words, “do not even begin to think this.”
[3:8] 46 sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.
[3:8] 47 sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.
[3:9] 49 sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).
[3:9] 50 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
[3:10] 55 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
[3:10] 56 tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.
[3:11] 61 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:11] 62 tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”
[3:11] 63 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[3:12] 67 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.
[3:13] 73 tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.
[3:13] 74 tn Or “than you are ordered to.”
[3:14] 79 tn Grk “And soldiers.”
[3:14] 80 tn Grk “And what should we ourselves do?”
[3:14] 81 tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
[3:14] 82 tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
[3:15] 85 tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.
[3:15] 86 tn Grk “pondered in their hearts.”
[3:15] 87 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
[3:15] 88 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:16] 91 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[3:16] 92 tc A few
[3:16] 93 tn Grk “of whom I am not worthy.”
[3:16] 94 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
[3:16] 95 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
[3:17] 97 sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
[3:17] 98 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
[3:17] 99 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[3:18] 103 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
[3:18] 104 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:19] 109 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[3:19] 110 sn See the note on tetrarch in 3:1.
[3:19] 111 tc Several
[3:19] 112 tn Or “immoralities.”
[3:21] 115 tn Grk “Now 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.
[3:21] 116 tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.
[3:21] 117 tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.
[3:22] 121 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
[3:22] 122 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[3:22] 123 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin
[3:23] 127 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
[3:23] 128 tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
[3:23] 129 tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.
[3:23] 130 sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.
[3:23] 131 tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few
[3:27] 133 sn On Zerubbabel see Ezra 2:2.
[3:27] 134 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
[3:27] 135 sn Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line (Jer 22:30) may be reflected here.
[3:31] 139 sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.
[3:31] 140 sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.
[3:32] 145 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì4 א* B sys sa). Almost all the rest of the
[3:33] 151 tc The number and order of the first few names in this verse varies greatly in the
[3:34] 157 sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.
[3:36] 163 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key
[3:37] 169 sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).
[3:37] 170 sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).
[3:38] 175 sn The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28-29.
[4:1] 181 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
[4:1] 182 tn “River” is not in the Greek text but is supplied for clarity.
[4:1] 183 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
[4:1] 184 tc Most
[4:2] 187 tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.
[4:2] 188 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:2] 189 sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.
[4:2] 190 tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).
[4:3] 193 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
[4:3] 194 tn Grk “say to this stone that it should become bread.”
[4:4] 199 tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
[4:4] 200 tc Most
[4:5] 205 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:5] 207 tc Most
[4:5] 208 tn “A high place” is not in the Greek text but has been supplied for clarity.
[4:6] 211 tn Grk “And the devil.”
[4:6] 212 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
[4:6] 213 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
[4:6] 214 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
[4:6] 215 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
[4:7] 217 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
[4:7] 218 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
[4:7] 219 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
[4:8] 223 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:8] 224 tc Most
[4:8] 225 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
[4:8] 226 tc Most later
[4:8] 227 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
[4:9] 229 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:9] 230 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:9] 231 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:9] 232 tn Grk “and stood him.”
[4:9] 233 sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
[4:9] 234 tn This is another first class condition, as in v. 3.
[4:10] 235 sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
[4:11] 241 sn A quotation from Ps 91:12.
[4:12] 247 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:12] 248 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
[4:12] 249 sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.
[4:13] 253 tn Here καί (kai) has been translated as “so” to indicate a summary.
[4:13] 254 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:13] 255 tn Grk “until a favorable time.”
[4:14] 259 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:14] 260 sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).
[4:14] 262 tn Grk “all the surrounding region.”
[4:15] 265 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:15] 266 tn The imperfect verb has been translated ingressively.
[4:15] 267 sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[4:15] 268 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.
[4:16] 271 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:16] 272 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:16] 273 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
[4:16] 274 sn See the note on synagogues in 4:15.
[4:16] 275 tn Grk “according to his custom.”
[4:16] 276 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:16] 277 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
[4:17] 277 tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
[4:17] 278 tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.
[4:18] 283 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
[4:18] 284 tn Grk “to evangelize,” “to preach the gospel.”
[4:18] 285 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
[4:18] 286 tc The majority of
[4:18] 287 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
[4:18] 288 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
[4:18] 289 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.
[4:18] 290 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
[4:19] 289 sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
[4:19] 290 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
[4:20] 295 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
[4:20] 296 tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
[4:20] 297 tn Or “gazing at,” “staring at.”
[4:21] 301 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:21] 302 sn See the note on today in 2:11.
[4:21] 303 tn Grk “in your hearing.”
[4:22] 307 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 308 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 309 sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.
[4:23] 313 tn Grk “And he”; 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.
[4:23] 314 sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.
[4:23] 315 sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.
[4:24] 319 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
[4:24] 320 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[4:24] 321 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.
[4:25] 325 sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.
[4:25] 326 tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.
[4:25] 327 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
[4:26] 331 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:26] 332 sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.
[4:27] 337 sn On Elisha see 2 Kgs 5:1-14.
[4:27] 338 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:27] 339 sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.
[4:28] 343 tn The words “the people” are not in the Greek text but have been supplied.
[4:29] 351 tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.
[4:29] 352 sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.
[4:30] 355 tn Grk “their midst.”
[4:30] 356 tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.
[4:31] 361 tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
[4:31] 362 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.
[4:31] 364 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[4:32] 367 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:32] 368 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
[4:32] 369 tn Grk “because his word was.”
[4:32] 370 sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[4:33] 373 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
[4:33] 374 sn See the note on synagogues in 4:15.
[4:33] 375 tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”
[4:34] 379 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
[4:34] 380 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
[4:35] 385 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
[4:35] 386 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[4:35] 387 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
[4:35] 388 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[4:35] 389 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
[4:36] 391 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:36] 392 tn This imperfect verb has been translated as an ingressive imperfect.
[4:36] 393 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
[4:36] 394 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
[4:37] 397 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
[4:37] 398 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
[4:37] 399 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
[4:38] 403 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
[4:38] 404 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:38] 405 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
[4:39] 409 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
[4:39] 410 tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).
[4:39] 411 tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.
[4:39] 412 tn The imperfect verb has been translated ingressively.
[4:40] 415 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
[4:40] 416 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:40] 417 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
[4:41] 421 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 422 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 423 tc Most
[4:41] 424 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
[4:41] 425 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
[4:41] 426 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:42] 427 tn Grk “When it became day.”
[4:42] 428 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:42] 429 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
[4:43] 433 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:43] 434 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
[4:43] 435 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
[4:43] 437 sn Jesus was sent by God for this purpose. This is the language of divine commission.
[4:43] 438 tn Grk “because for this purpose I was sent.”
[4:44] 439 tn Here καί (kai) has been translated as “so” to indicate the summarization.
[4:44] 440 tc Most
[5:1] 445 tn Grk “Now it happened that.” 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.
[5:1] 446 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
[5:1] 447 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
[5:2] 451 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:3] 457 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 458 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 459 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 460 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[5:4] 463 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
[5:5] 469 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:5] 470 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
[5:5] 471 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
[5:5] 472 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
[5:6] 475 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 476 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[5:7] 481 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 482 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 483 tn This infinitive conveys the idea that the boats were at the point of sinking.
[5:8] 487 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
[5:8] 488 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
[5:9] 493 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
[5:9] 494 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[5:9] 495 sn In the Greek text, this term is in an emphatic position.
[5:10] 499 tn Or “business associates.”
[5:10] 500 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:10] 501 sn From now on is a common Lukan expression, see Luke 1:48.
[5:10] 502 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
[5:11] 505 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
[5:11] 506 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[5:12] 511 tn Grk “And it happened that while.” 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.
[5:12] 512 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 514 tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[5:12] 515 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 516 sn The ancient term for leprosy covers 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).
[5:12] 517 tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.
[5:12] 518 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 519 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 520 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[5:13] 517 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
[5:13] 518 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[5:14] 523 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:14] 524 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[5:14] 525 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
[5:14] 526 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
[5:14] 527 tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
[5:14] 528 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:14] 529 sn On the phrase as Moses commanded see Lev 14:1-32.
[5:14] 530 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
[5:15] 529 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
[5:15] 530 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:16] 535 tn Here αὐτός (autos) has been translated reflexively.
[5:16] 536 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.
[5:17] 541 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] 542 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] 543 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] 544 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
[5:17] 545 tc Most
[5:18] 547 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
[5:18] 548 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
[5:18] 549 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[5:18] 550 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[5:18] 551 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 553 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
[5:19] 554 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 555 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
[5:19] 556 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
[5:19] 557 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
[5:19] 558 tn Grk “in the midst.”
[5:19] 559 sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
[5:20] 559 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 560 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 561 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[5:20] 562 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
[5:20] 563 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
[5:21] 565 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 566 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] 567 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 568 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 569 tn Grk “this one” (οὗτος, Joutos).
[5:21] 570 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.
[5:22] 571 sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
[5:22] 572 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
[5:22] 573 tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
[5:22] 574 tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”
[5:23] 577 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[5:24] 583 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[5:24] 584 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[5:24] 585 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
[5:24] 586 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
[5:24] 587 tn Grk “to your house.”
[5:25] 589 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 590 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
[5:25] 591 tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
[5:25] 592 sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
[5:26] 595 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 596 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 597 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
[5:26] 598 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 599 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
[5:26] 600 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
[5:26] 601 sn See the note on today in 2:11.
[5:27] 601 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 602 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 603 sn See the note on tax collectors in 3:12.
[5:27] 604 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
[5:27] 605 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[5:27] 606 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[5:28] 607 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 608 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
[5:29] 613 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:29] 614 sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.
[5:29] 615 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:29] 616 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
[5:30] 619 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
[5:30] 620 sn See the note on Pharisees in 5:17.
[5:30] 621 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
[5:30] 622 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] 623 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.
[5:31] 625 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:31] 626 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
[5:32] 631 sn I have not come is another commission statement by Jesus; see 4:43-44.
[5:32] 632 sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.
[5:33] 637 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 638 tc Most
[5:33] 639 sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[5:33] 640 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 641 sn See the note on Pharisees in 5:17.
[5:33] 642 tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).
[5:34] 643 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
[5:34] 644 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
[5:34] 645 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[5:34] 646 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
[5:35] 649 sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
[5:35] 650 tn Grk “then in those days.”
[5:36] 655 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
[5:36] 656 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 657 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 658 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
[5:37] 661 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[5:38] 667 tc Most
[5:39] 673 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 674 tc ‡ Although most
[5:39] 675 tc Most
[6:1] 679 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 680 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.
[6:1] 681 tc Most later
[6:1] 682 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[6:1] 683 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
[6:2] 685 sn See the note on Pharisees in 5:17.
[6:2] 686 tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.
[6:2] 687 sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.
[6:3] 691 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 692 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[6:4] 698 tn Grk “the bread of presentation.”
[6:4] 699 sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[6:4] 700 tc Most
[6:4] 701 tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.
[6:5] 703 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 704 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
[6:6] 709 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.
[6:6] 710 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 711 sn See the note on synagogues in 4:15.
[6:6] 712 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.
[6:6] 713 tn Grk “a man was there and his right hand was withered.”
[6:7] 715 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 716 sn See the note on Pharisees in 5:17.
[6:7] 717 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] 718 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 719 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 720 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).
[6:8] 721 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 722 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 723 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 724 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 725 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 727 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 728 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
[6:10] 733 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 734 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).
[6:10] 735 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 736 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 737 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[6:11] 739 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
[6:11] 740 tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
[6:12] 745 tn Grk “Now it happened that in.” 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.
[6:12] 746 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 747 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
[6:12] 748 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 749 tn This is an objective genitive, so prayer “to God.”
[6:13] 751 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 752 sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
[6:14] 757 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[6:14] 758 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 763 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 764 sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).
[6:16] 769 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[6:17] 775 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 776 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
[6:17] 777 tn Grk “large crowd.”
[6:17] 778 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
[6:17] 780 tn Grk “and from,” 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.
[6:17] 781 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 782 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 783 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
[6:17] 784 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
[6:18] 781 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 782 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 787 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 788 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
[6:20] 793 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 794 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.
[6:20] 795 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
[6:20] 796 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
[6:20] 797 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”
[6:21] 799 sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
[6:21] 800 sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
[6:21] 801 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
[6:22] 805 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 806 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.
[6:23] 811 tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[6:23] 812 tn Or “forefathers”; Grk “fathers.”
[6:23] 813 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[6:24] 817 sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.
[6:24] 818 sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.
[6:24] 819 tn Grk “your consolation.”
[6:25] 823 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
[6:25] 824 tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë1,13 579 700 892 1241 2542 al), though found in most (Ì75 A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.
[6:25] 825 sn That is, laugh with happiness and joy.
[6:26] 829 tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.
[6:26] 830 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:26] 831 tn Or “forefathers”; Grk “fathers.”
[6:27] 835 sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.
[6:28] 841 tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).
[6:29] 847 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
[6:29] 848 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
[6:29] 850 tn See the note on the word “tunics” in 3:11.
[6:29] 851 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
[6:30] 853 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
[6:30] 854 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
[6:30] 855 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.
[6:31] 859 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:31] 860 sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.
[6:32] 865 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
[6:32] 866 sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.
[6:32] 867 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.
[6:33] 871 tc ‡ Three key
[6:33] 872 tc Most
[6:33] 873 sn See the note on the word sinners in v. 32.
[6:34] 877 tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
[6:34] 878 sn See the note on the word sinners in v. 32.
[6:34] 879 tn Grk “to receive as much again.”
[6:35] 884 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[6:35] 885 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
[6:35] 886 sn That is, “sons of God.”
[6:35] 887 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
[6:36] 889 sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
[6:37] 895 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 896 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.
[6:37] 897 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
[6:37] 898 sn On forgive see Luke 11:4; 1 Pet 3:7.
[6:38] 901 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
[6:38] 902 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
[6:38] 903 tn Grk “by [the measure] with which you measure it will be measured back to you.”
[6:39] 907 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).
[6:39] 908 sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.
[6:40] 914 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.
[6:41] 919 tn Here δέ (de) has not been translated.
[6:41] 920 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
[6:41] 921 tn Or “do not notice.”
[6:41] 922 sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
[6:43] 925 tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.
[6:43] 926 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
[6:43] 927 tc Most
[6:44] 931 sn The principle of the passage is that one produces what one is.
[6:44] 932 tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
[6:44] 933 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
[6:44] 934 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).
[6:45] 937 tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).
[6:45] 938 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.
[6:45] 939 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 940 sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).
[6:45] 941 tn Grk “for out of the abundance of the heart his mouth speaks.”
[6:46] 943 tn Here δέ (de) has not been translated.
[6:46] 944 tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[6:46] 945 sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.
[6:47] 949 tn Grk “and does them.”
[6:48] 955 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
[6:48] 956 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
[6:48] 957 tn Here δέ (de) has not been translated.
[6:48] 958 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 959 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 960 tc Most
[6:49] 961 tn Grk “does not do [them].”
[6:49] 962 tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.
[6:49] 963 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 964 tn Grk “and its crash was great.”
[7:1] 967 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:1] 968 tn Grk “After he had completed all his sayings in the hearing of the people.”
[7:1] 969 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[7:2] 973 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[7:2] 974 tn The word “there” is not in the Greek text, but is implied.
[7:2] 975 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.
[7:2] 976 tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.
[7:3] 979 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[7:3] 980 tn The participle ἀκούσας (akousas) has been taken temporally.
[7:3] 981 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.
[7:3] 982 tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.
[7:4] 985 tn Here δέ (de) has not been translated.
[7:4] 986 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).
[7:4] 988 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
[7:4] 989 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
[7:5] 991 tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).
[7:5] 992 tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.
[7:5] 993 sn See the note on synagogues in 4:15.
[7:6] 997 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
[7:6] 998 tn The participle ἀπέχοντος (apeconto") has been taken temporally.
[7:6] 999 sn See the note on the word centurion in 7:2.
[7:6] 1000 tn Or “do not be bothered.”
[7:6] 1001 sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.
[7:7] 1003 tn Or “roof; therefore.”
[7:7] 1004 tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.
[7:7] 1005 tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì75vid B L 1241 sa. Most
[7:8] 1009 tn Grk “having soldiers under me.”
[7:8] 1010 sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
[7:8] 1011 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[7:9] 1015 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
[7:9] 1016 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.
[7:10] 1021 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
[7:10] 1022 tc Most
[7:11] 1027 tn Grk “And it happened that soon.” 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.
[7:11] 1028 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”
[7:11] 1029 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 1030 tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
[7:12] 1033 tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[7:12] 1034 tn That is, carried out for burial. This was a funeral procession.
[7:12] 1035 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
[7:12] 1036 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
[7:13] 1039 tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.
[7:13] 1040 sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).
[7:13] 1041 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
[7:14] 1045 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:14] 1046 tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[7:14] 1047 sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
[7:14] 1048 sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
[7:14] 1049 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 1051 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
[7:15] 1052 tn Or “the deceased.”
[7:15] 1053 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:15] 1054 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
[7:16] 1057 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
[7:16] 1058 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 1059 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.
[7:16] 1061 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
[7:17] 1063 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:17] 1064 sn See Luke 4:14 for a similar report.
[7:17] 1065 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:17] 1066 tn Grk “went out.”
[7:17] 1067 tn Grk “through the whole of.”
[7:18] 1069 tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.
[7:18] 1070 tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.
[7:18] 1071 tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[7:19] 1075 tc ‡ Although most
[7:19] 1076 tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
[7:19] 1077 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.
[7:20] 1081 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:20] 1082 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:20] 1083 tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
[7:20] 1084 tn This question is repeated word for word from v. 19.
[7:21] 1087 tn Grk “In that hour.”
[7:21] 1088 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 1089 tn Grk “and sicknesses,” 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.
[7:21] 1090 tn Or “and bestowed (sight) on.”
[7:22] 1093 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
[7:22] 1094 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
[7:22] 1095 sn The same verb has been translated “inform” in 7:18.
[7:22] 1096 sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
[7:22] 1097 tn Grk “and the,” 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.
[7:24] 1105 tn Here δέ (de) has not been translated.
[7:24] 1106 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 1108 tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
[7:25] 1111 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.
[7:25] 1112 tn Or “soft”; see L&N 79.100.
[7:25] 1113 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
[7:25] 1114 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
[7:26] 1117 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).
[7:27] 1123 tn Grk “before your face” (an idiom).
[7:27] 1124 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
[7:28] 1129 sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.
[7:28] 1130 tc The earliest and best
[7:28] 1131 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
[7:28] 1132 sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.
[7:29] 1135 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
[7:29] 1136 sn See the note on tax collectors in 3:12.
[7:29] 1137 tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.
[7:29] 1138 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
[7:30] 1141 sn See the note on Pharisees in 5:17.
[7:30] 1142 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] 1144 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] 1145 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
[7:30] 1146 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
[7:31] 1147 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.
[7:32] 1153 tn Grk “They are like children sitting…and calling out…who say.”
[7:32] 1154 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
[7:32] 1155 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
[7:33] 1159 tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.
[7:33] 1160 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
[7:33] 1161 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
[7:34] 1165 tn Grk “Behold a man.”
[7:34] 1166 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.
[7:35] 1171 tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.
[7:35] 1172 tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”
[7:36] 1177 sn See the note on Pharisees in 5:17.
[7:36] 1178 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:36] 1179 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
[7:36] 1180 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[7:37] 1183 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).
[7:37] 1184 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:37] 1185 tn Grk “was reclining at table.”
[7:37] 1186 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[7:37] 1187 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.
[7:38] 1189 tn Grk “And standing.” 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.
[7:38] 1190 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
[7:38] 1191 tn Grk “tears, and she.” 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.
[7:38] 1192 tn Grk “with the hair of her head.”
[7:38] 1193 tn Grk “and kissed,” 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.
[7:38] 1194 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
[7:38] 1195 sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.
[7:39] 1195 tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[7:39] 1196 tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”
[7:39] 1197 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
[7:40] 1201 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
[7:40] 1202 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”
[7:41] 1207 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
[7:41] 1208 tn The word “him” is not in the Greek text, but is implied.
[7:41] 1209 tn Grk “five hundred denarii.”
[7:42] 1213 tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).
[7:43] 1219 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
[7:43] 1220 tn Grk “the one to whom he forgave more” (see v. 42).
[7:43] 1221 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[7:44] 1225 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:44] 1226 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
[7:45] 1231 tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.
[7:46] 1237 sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.
[7:47] 1243 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”
[7:48] 1249 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:48] 1250 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:48] 1251 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
[7:49] 1255 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
[7:49] 1256 tn Grk “were reclining at table.”
[7:50] 1261 tn Here δέ (de) has not been translated.
[7:50] 1262 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
[7:50] 1263 sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.
[8:1] 1267 tn Grk “And it happened that some time.” 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.
[8:1] 1268 tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
[8:1] 1270 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
[8:1] 1271 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[8:1] 1272 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:2] 1273 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
[8:2] 1274 tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).
[8:2] 1275 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
[8:3] 1279 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 1280 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 1281 tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.
[8:3] 1282 tc Many
[8:4] 1285 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:4] 1286 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
[8:4] 1287 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
[8:5] 1291 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
[8:5] 1292 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
[8:5] 1293 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).
[8:6] 1297 sn The rock in Palestine would be a limestone base lying right under the soil.
[8:7] 1303 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 1304 sn That is, crowded out the good plants.
[8:8] 1309 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 1310 tn Grk “when it grew, after it grew.”
[8:8] 1311 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
[8:8] 1312 tn Grk “said these things.”
[8:8] 1313 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
[8:9] 1315 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:9] 1316 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
[8:10] 1321 tn Here δέ (de) has not been translated.
[8:10] 1322 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[8:10] 1323 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[8:10] 1324 tn Grk “the mysteries.”
[8:10] 1325 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[8:10] 1326 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[8:11] 1327 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
[8:12] 1333 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[8:12] 1334 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[8:12] 1335 tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
[8:13] 1339 tn Here δέ (de) has not been translated.
[8:13] 1340 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
[8:13] 1341 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:13] 1342 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
[8:13] 1343 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
[8:14] 1345 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 1346 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 1347 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 1348 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
[8:14] 1349 tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
[8:15] 1351 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
[8:15] 1352 sn There is a tenacity that is a part of spiritual fruitfulness.
[8:15] 1353 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.
[8:15] 1354 sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.
[8:16] 1357 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 1358 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
[8:16] 1359 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 1363 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
[8:17] 1364 tn Or “disclosed.”
[8:18] 1369 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 1370 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 1371 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
[8:19] 1375 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 1376 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[8:19] 1377 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 1381 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 1387 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 1388 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.
[8:21] 1389 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
[8:22] 1393 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 δέ (de) has not been translated either.
[8:22] 1394 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 1395 sn A boat that held all the disciples would be of significant size.
[8:22] 1396 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:23] 1400 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
[8:23] 1401 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
[8:24] 1405 tn Here δέ (de) has not been translated.
[8:24] 1406 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 1407 tn The double vocative shows great emotion.
[8:24] 1408 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 1409 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 1410 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
[8:25] 1411 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 1412 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
[8:25] 1413 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
[8:25] 1414 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:26] 1417 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 1418 tc The textual tradition here is quite complicated. Most
[8:26] 1419 sn That is, across the Sea of Galilee from Galilee.
[8:27] 1423 tn Here δέ (de) has not been translated.
[8:27] 1424 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 1425 tn Grk “stepped out on land.”
[8:27] 1427 tn Grk “who had demons.”
[8:27] 1428 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[8:28] 1429 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[8:28] 1430 tn Grk “and fell,” 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.
[8:28] 1431 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
[8:28] 1432 sn On the title Most High see Luke 1:35.
[8:28] 1433 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:29] 1435 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 1436 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì75 B Θ Ξ Ψ Ë13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.
[8:29] 1438 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
[8:29] 1439 tn Or “fetters”; these were chains for the feet.
[8:29] 1440 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 1441 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 1442 sn This is a parenthetical, explanatory comment by the author.
[8:30] 1441 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.
[8:30] 1442 tn Here δέ (de) has not been translated.
[8:30] 1443 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
[8:31] 1447 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
[8:31] 1449 tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).
[8:32] 1453 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[8:32] 1454 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[8:32] 1455 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:32] 1456 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
[8:33] 1459 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 1460 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
[8:34] 1465 tn Here δέ (de) has not been translated.
[8:34] 1466 tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
[8:35] 1471 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
[8:35] 1472 tn Grk “Jesus, and they.” 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.
[8:36] 1477 tn Here δέ (de) has not been translated.
[8:36] 1478 tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.
[8:37] 1483 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:37] 1484 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
[8:37] 1485 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
[8:37] 1486 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:37] 1487 tn Or “to depart from them.”
[8:37] 1488 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
[8:37] 1489 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
[8:37] 1490 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
[8:38] 1489 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[8:38] 1490 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:39] 1495 tn Grk “your house.”
[8:39] 1497 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
[8:39] 1498 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
[8:39] 1500 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
[8:40] 1501 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).
[8:41] 1507 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).
[8:41] 1508 tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.
[8:41] 1509 sn See the note on synagogues in 4:15.
[8:41] 1510 tn Grk “and falling.” 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 in the translation at this point.
[8:41] 1511 tn This verb is an imperfect tense, commonly used by Luke for vividness.
[8:42] 1513 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
[8:42] 1514 sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
[8:43] 1519 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:43] 1520 tn Grk “a flow of blood.”
[8:43] 1521 tc ‡ Most
[8:44] 1525 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:44] 1526 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:44] 1527 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
[8:44] 1528 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[8:44] 1529 tn Grk “the flow of her blood.”
[8:45] 1531 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:45] 1533 tc Most
[8:45] 1534 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
[8:46] 1537 tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.
[8:47] 1543 tn Here δέ (de) has not been translated.
[8:47] 1544 tn Or “could not remain unnoticed” (see L&N 28.83).
[8:47] 1545 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
[8:47] 1546 tn Grk “told for what reason.”
[8:48] 1549 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:48] 1550 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[8:49] 1555 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
[8:50] 1561 tn Grk “answered.”
[8:50] 1562 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
[8:51] 1567 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:51] 1568 tn Grk “and John,” 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.
[8:52] 1573 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[8:52] 1574 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
[8:53] 1579 tn This imperfect verb has been translated as an ingressive imperfect.
[8:53] 1580 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[8:54] 1585 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:54] 1586 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
[8:55] 1591 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:55] 1592 sn In other words, she came back to life; see Acts 20:10.
[8:55] 1593 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:56] 1597 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:56] 1598 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
[9:1] 1603 tn Here δέ (de) has not been translated.
[9:1] 1604 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 1605 tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.
[9:1] 1606 tc Some
[9:1] 1607 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 1609 sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.
[9:2] 1611 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.
[9:2] 1612 sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.
[9:3] 1615 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 1616 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 1617 sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
[9:3] 1618 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 1619 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 1621 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 1622 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[9:4] 1623 tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.
[9:5] 1627 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 1628 tn Grk “all those who do not receive you.”
[9:5] 1630 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[9:6] 1633 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 1634 tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.
[9:6] 1635 tn Or “preaching the gospel.”
[9:7] 1639 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[9:7] 1640 sn See the note on tetrarch in 3:1.
[9:7] 1641 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
[9:7] 1642 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
[9:8] 1645 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:8] 1646 sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.
[9:9] 1651 tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.
[9:9] 1652 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.
[9:10] 1657 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:10] 1658 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
[9:10] 1659 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:10] 1660 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:10] 1661 tc There is a seeming myriad of variants for this text. Many
[9:10] 1662 sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.
[9:11] 1663 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:11] 1664 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.
[9:11] 1665 sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).
[9:12] 1669 tn Grk “the day began to decline,” looking to the approach of sunset.
[9:12] 1670 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
[9:12] 1671 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:12] 1672 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
[9:12] 1673 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
[9:13] 1675 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[9:13] 1676 tn Here δέ (de) has not been translated.
[9:13] 1678 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
[9:13] 1679 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[9:13] 1680 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
[9:14] 1681 tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).
[9:14] 1682 sn This is a parenthetical note by the author.
[9:14] 1683 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:14] 1684 tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).
[9:15] 1687 tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
[9:15] 1688 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
[9:16] 1693 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:16] 1694 sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”
[9:17] 1699 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
[9:18] 1705 tn Grk “And it happened that.” 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 not been translated because of differences between Greek and English style.
[9:18] 1706 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:18] 1707 sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.
[9:18] 1708 tn Grk “the disciples were with him, and he asked them, saying.”
[9:18] 1709 sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.
[9:19] 1711 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:19] 1712 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
[9:19] 1713 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:19] 1714 sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.
[9:20] 1717 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:20] 1718 tn Here δέ (de) has not been translated.
[9:20] 1719 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
[9:20] 1720 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:21] 1723 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
[9:21] 1724 sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.
[9:22] 1729 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[9:22] 1730 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
[9:22] 1731 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 1732 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
[9:23] 1735 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:23] 1736 sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.
[9:23] 1737 tn Grk “to come after me.”
[9:23] 1738 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[9:23] 1739 sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[9:24] 1741 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[9:25] 1747 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[9:26] 1753 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
[9:26] 1754 tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”
[9:26] 1755 tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.
[9:27] 1759 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
[9:27] 1760 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:27] 1761 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[9:27] 1762 sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.
[9:28] 1765 tn Grk “Now it happened that about.” 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.
[9:28] 1766 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.
[9:28] 1767 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:29] 1771 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 1772 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
[9:29] 1773 tn Or “the appearance of his face became different.”
[9:29] 1774 tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).
[9:30] 1777 tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. 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).
[9:30] 1778 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[9:30] 1779 tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.
[9:31] 1783 tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.
[9:31] 1784 tn Or “accomplish,” “bring to completion.”
[9:31] 1785 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:32] 1789 tn Grk “weighed down with sleep” (an idiom).
[9:32] 1790 tn Or “after they became fully awake,” “but they became fully awake and saw.”
[9:33] 1795 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:33] 1796 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
[9:33] 1797 tn Grk “to leave from him.”
[9:33] 1798 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:34] 1801 tn Here δέ (de) has not been translated.
[9:34] 1802 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:34] 1804 tn Or “surrounded.”
[9:35] 1807 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:35] 1808 tc Most
[9:35] 1809 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[9:36] 1813 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:36] 1814 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
[9:36] 1815 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
[9:36] 1816 tn Grk “in those days.”
[9:37] 1819 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.
[9:38] 1825 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).
[9:38] 1826 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[9:38] 1827 tn This verb means “to have regard for”; see Luke 1:48.
[9:39] 1831 tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. 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).
[9:39] 1832 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
[9:39] 1833 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
[9:39] 1834 tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.
[9:40] 1837 tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.
[9:40] 1838 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
[9:40] 1839 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:40] 1840 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:41] 1843 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
[9:41] 1844 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:41] 1845 tn Or “faithless.”
[9:41] 1846 tn Grk “how long.”
[9:41] 1847 tn Or “and put up with.” See Num 11:12; Isa 46:4.
[9:41] 1848 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:42] 1849 tn Here δέ (de) has not been translated.
[9:42] 1850 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
[9:42] 1851 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
[9:42] 1852 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
[9:42] 1853 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:42] 1854 sn This is a reference to an evil spirit. See Luke 4:33.
[9:43] 1855 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
[9:43] 1856 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
[9:43] 1857 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
[9:43] 1858 tc Most
[9:44] 1861 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
[9:44] 1862 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[9:45] 1867 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
[9:45] 1868 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
[9:45] 1869 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:46] 1873 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
[9:46] 1874 tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
[9:47] 1879 tn Grk “knowing the thoughts of their hearts” (an idiom).
[9:47] 1880 tn On this use of παρά (para), see BDF §239.1.1.
[9:48] 1885 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:48] 1886 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
[9:48] 1887 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
[9:49] 1891 tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.
[9:49] 1892 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most
[9:49] 1893 tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.
[9:51] 1897 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.
[9:51] 1898 tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).
[9:51] 1899 sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.
[9:51] 1900 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 1901 tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
[9:51] 1902 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:52] 1903 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 1904 tn Grk “sent messengers before his face,” an idiom.
[9:52] 1905 tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 1906 tn Or “to prepare (things) for him.”
[9:53] 1909 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
[9:53] 1910 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
[9:53] 1911 tn Grk “because his face was set toward Jerusalem.”
[9:54] 1916 tc Most
[9:55] 1921 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:55] 1922 tc Many
[9:57] 1927 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:57] 1928 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
[9:57] 1929 tc Most
[9:58] 1933 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).
[9:58] 1934 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[9:59] 1939 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[9:60] 1945 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:60] 1946 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
[9:60] 1947 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.
[9:61] 1951 tn Grk “And another also said.”
[9:61] 1952 tn Grk “to those in my house.”
[9:62] 1957 tn Here δέ (de) has not been translated.
[9:62] 1958 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:62] 1959 sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.
[9:62] 1960 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.
[10:1] 1963 tn Grk “And after these things.” Here δέ (de) has not been translated.
[10:1] 1964 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
[10:2] 1969 tn Here δέ (de) has not been translated.
[10:2] 1970 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[10:2] 1971 tn Grk “to thrust out.”
[10:3] 1975 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:3] 1976 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.
[10:3] 1977 sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.
[10:4] 1981 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
[10:4] 1982 tn Traditionally, “a purse.”
[10:4] 1983 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:4] 1984 tn Or “no one along the way.”
[10:5] 1987 tn Here δέ (de) has not been translated.
[10:5] 1988 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
[10:5] 1989 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
[10:6] 1993 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
[10:6] 1994 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
[10:7] 1999 tn Here δέ (de) has not been translated.
[10:7] 2000 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
[10:7] 2001 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
[10:8] 2005 tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:8] 2006 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
[10:8] 2007 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:9] 2011 tn 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.
[10:9] 2012 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
[10:9] 2013 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.
[10:9] 2014 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
[10:10] 2017 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
[10:10] 2019 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:10] 2020 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
[10:10] 2021 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
[10:11] 2024 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
[10:11] 2025 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
[10:11] 2026 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
[10:12] 2029 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
[10:13] 2035 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
[10:13] 2036 tn This introduces a second class (contrary to fact) condition in the Greek text.
[10:13] 2037 tn Or “powerful deeds.”
[10:13] 2038 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[10:13] 2039 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
[10:15] 2041 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[10:15] 2042 tn The interrogative particle introducing this question expects a negative reply.
[10:15] 2043 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
[10:16] 2047 tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
[10:16] 2048 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
[10:16] 2049 tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.
[10:16] 2050 sn The one who sent me refers to God.
[10:17] 2053 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:17] 2054 tc See the tc note on the number “seventy-two” in Luke 10:1.
[10:17] 2055 tn Or “the demons obey”; see L&N 36.18.
[10:17] 2056 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
[10:18] 2059 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.
[10:18] 2060 tn This is an imperfect tense verb.
[10:18] 2061 tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
[10:18] 2062 tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).
[10:19] 2065 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
[10:19] 2066 sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.
[10:19] 2067 tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.
[10:19] 2068 tn This is an emphatic double negative in the Greek text.
[10:20] 2071 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
[10:20] 2072 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
[10:20] 2073 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
[10:21] 2077 tn Grk “In that same hour” (L&N 67.1).
[10:21] 2078 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:21] 2079 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
[10:21] 2081 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[10:21] 2083 sn See 1 Cor 1:26-31.
[10:21] 2084 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[10:22] 2083 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[10:22] 2084 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[10:23] 2089 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:23] 2090 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:23] 2091 tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.
[10:23] 2092 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[10:23] 2093 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
[10:24] 2095 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
[10:25] 2101 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).
[10:25] 2102 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
[10:25] 2103 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[10:25] 2104 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
[10:26] 2107 tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[10:27] 2113 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:27] 2114 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[10:27] 2115 sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[10:27] 2116 tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
[10:28] 2119 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:28] 2120 sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.
[10:29] 2125 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.
[10:29] 2126 tn Or “vindicate.”
[10:30] 2131 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
[10:30] 2132 sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
[10:30] 2133 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:30] 2134 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:30] 2135 tn Grk “and beat,” 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.
[10:30] 2136 sn That is, in a state between life and death; severely wounded.
[10:31] 2137 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
[10:31] 2138 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.
[10:31] 2139 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
[10:31] 2140 sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.
[10:31] 2141 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
[10:32] 2143 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
[10:32] 2144 tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.
[10:33] 2149 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
[10:33] 2150 tn This is at the beginning of the clause, in emphatic position in the Greek text.
[10:33] 2151 tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).
[10:33] 2152 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
[10:33] 2153 tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.
[10:34] 2155 tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:34] 2156 tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[10:34] 2157 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
[10:34] 2158 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
[10:34] 2159 tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
[10:34] 2160 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
[10:35] 2161 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:35] 2162 tn Grk “two denarii.”
[10:35] 2163 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
[10:36] 2167 sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.
[10:37] 2173 tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:37] 2174 sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
[10:37] 2175 tn Here δέ (de) has been translated as “so” to indicate the concluding summary.
[10:37] 2176 tn This recalls the verb of the earlier reply in v. 28.
[10:38] 2179 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:38] 2180 tc Most
[10:39] 2185 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:39] 2186 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
[10:39] 2187 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
[10:40] 2191 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
[10:40] 2192 tn Grk “with much serving.”
[10:40] 2193 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
[10:40] 2194 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
[10:40] 2195 tn Grk “has left me to serve alone.”
[10:40] 2196 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
[10:41] 2197 tc Most
[10:41] 2198 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
[10:41] 2199 sn The double vocative Martha, Martha communicates emotion.
[10:41] 2200 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
[10:42] 2203 tc Or, with some
[10:42] 2204 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
[11:1] 2209 tn Grk “And it happened that while.” 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.
[11:1] 2210 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 2211 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 2212 sn John refers to John the Baptist.
[11:1] 2213 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
[11:2] 2215 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[11:2] 2216 tc Most
[11:2] 2217 tn Grk “hallowed be your name.”
[11:2] 2218 tc Most
[11:3] 2221 tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.
[11:4] 2227 tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
[11:4] 2228 tc Most
[11:5] 2233 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:5] 2234 tn Grk “Who among you will have a friend and go to him.”
[11:5] 2235 tn Grk “he will go to him.”
[11:5] 2236 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
[11:6] 2239 tn Grk “has come to me from the road.”
[11:6] 2240 sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.
[11:7] 2245 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 2246 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 2247 tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.
[11:7] 2248 tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.
[11:8] 2251 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 2252 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 2253 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
[11:9] 2257 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 2258 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[11:9] 2259 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 2263 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 2264 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:11] 2269 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[11:11] 2270 tc Most
[11:11] 2271 sn The snake probably refers to a water snake.
[11:12] 2275 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
[11:13] 2281 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
[11:13] 2282 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
[11:14] 2287 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 2288 tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).
[11:14] 2289 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. Here δέ (de) has not been translated either.
[11:14] 2290 sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.
[11:15] 2293 tn Grk “By Beelzebul.”
[11:16] 2299 tn Grk “testing”; the participle is taken as indicating the purpose of the demand.
[11:16] 2300 tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:16] 2301 tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).
[11:16] 2302 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[11:17] 2305 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:17] 2306 sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.
[11:17] 2307 tn Or “is left in ruins.”
[11:17] 2308 tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”
[11:18] 2311 tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.
[11:18] 2312 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[11:18] 2313 tn Grk “because.” “I ask you this” is supplied for the sake of English.
[11:19] 2317 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
[11:19] 2318 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:20] 2323 sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).
[11:20] 2324 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.
[11:20] 2325 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”
[11:21] 2329 tn The referent of the expression “a strong man” is Satan.
[11:21] 2330 tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).
[11:21] 2331 tn Grk “his goods are in peace.”
[11:22] 2335 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 2336 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 2337 tn Grk “stronger man than he attacks.”
[11:22] 2338 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 2339 tn Grk “on which he relied.”
[11:22] 2340 tn Or “and distributes.”
[11:22] 2341 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[11:23] 2341 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
[11:23] 2342 sn For the image of scattering, see Pss. Sol. 17:18.
[11:24] 2347 sn This is a reference to an evil spirit. See Luke 4:33.
[11:24] 2348 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:24] 2349 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
[11:24] 2350 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:24] 2351 tc ‡ Most
[11:24] 2352 tn Grk “I will return to my house from which I came.”
[11:25] 2354 tn The words “the house” are not in Greek but are implied.
[11:25] 2355 sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[11:26] 2359 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[11:26] 2360 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:26] 2361 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
[11:27] 2365 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.
[11:27] 2366 tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”
[11:27] 2367 tn For this term see L&N 8.69.
[11:27] 2368 sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.
[11:28] 2372 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
[11:29] 2377 tn Here δέ (de) has not been translated.
[11:29] 2378 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 2379 sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.
[11:29] 2380 sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.
[11:30] 2383 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
[11:30] 2384 tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.
[11:30] 2385 tc Only the Western ms D and a few Itala
[11:31] 2389 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
[11:31] 2390 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
[11:31] 2391 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.
[11:31] 2393 sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.
[11:32] 2395 tn See the note on the word “people” in v. 31.
[11:32] 2396 tn Grk “at the preaching of Jonah.”
[11:33] 2401 tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.
[11:33] 2402 tc The phrase “or under a basket” is lacking in some important and early
[11:34] 2407 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[11:34] 2408 tn Or “when it is sick” (L&N 23.149).
[11:35] 2413 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
[11:35] 2414 sn Here you is a singular pronoun, individualizing the application.
[11:36] 2419 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
[11:36] 2420 tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.
[11:36] 2421 tn Grk “not having any part dark.”
[11:36] 2422 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
[11:37] 2425 tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
[11:37] 2426 sn See the note on Pharisees in 5:17.
[11:37] 2427 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 2428 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[11:38] 2431 tn Here δέ (de) has not been translated.
[11:38] 2432 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 2433 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.
[11:39] 2437 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] 2438 tn Or “and evil.”
[11:40] 2443 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
[11:40] 2444 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
[11:41] 2449 tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.
[11:41] 2450 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[11:41] 2451 sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.
[11:42] 2455 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).
[11:42] 2456 tn Or “you tithe mint.”
[11:42] 2457 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 2458 tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:42] 2459 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 2460 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 2461 tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.
[11:43] 2462 sn See the note on synagogues in 4:15.
[11:43] 2463 tn Grk “and the greetings.”
[11:44] 2467 tc Most
[11:44] 2468 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 2469 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.
[11:45] 2473 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 2474 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 2479 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 2481 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 2482 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 2483 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
[11:47] 2485 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).
[11:47] 2486 tn Or “forefathers”; Grk “fathers.”
[11:48] 2491 tn Grk “you are witnesses and approve of.”
[11:48] 2492 tn Or “forefathers”; Grk “fathers.”
[11:48] 2493 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 2494 tn “Their,” i.e., the prophets.
[11:48] 2495 tc The majority of
[11:49] 2497 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 2503 tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
[11:50] 2504 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 2505 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 2509 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 2510 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 2511 tn Or “who perished.”
[11:51] 2512 tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
[11:51] 2513 tn Or “required from.”
[11:52] 2515 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
[11:52] 2516 tn Or “you tried to prevent.”
[11:53] 2521 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 2522 tn Or “terribly.”
[11:53] 2523 tn For this term see L&N 33.183.
[11:54] 2527 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 2528 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.
[12:1] 2533 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
[12:1] 2534 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:1] 2535 tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.
[12:1] 2536 sn See the note on Pharisees in 5:17.
[12:1] 2537 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
[12:2] 2539 tn Or “concealed.”
[12:2] 2540 sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.
[12:3] 2545 tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.
[12:3] 2546 tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”
[12:3] 2547 sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[12:3] 2548 tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
[12:4] 2551 tn Here δέ (de) has not been translated.
[12:4] 2552 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[12:5] 2557 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
[12:5] 2558 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
[12:5] 2559 tn The direct object (“you”) is understood.
[12:5] 2560 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[12:6] 2563 sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
[12:7] 2569 sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.
[12:8] 2575 tn Here δέ (de) has not been translated.
[12:8] 2576 tn Or “confesses.”
[12:8] 2577 tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.
[12:8] 2578 sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.
[12:10] 2581 sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.
[12:10] 2582 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
[12:11] 2587 sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.
[12:11] 2588 tn Grk “and the,” 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.
[12:11] 2589 tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”
[12:12] 2593 tn Grk “in that very hour” (an idiom).
[12:12] 2594 tn Grk “what it is necessary to say.”
[12:13] 2599 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 2600 sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
[12:14] 2605 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:14] 2606 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.
[12:14] 2607 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
[12:15] 2611 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:15] 2612 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
[12:15] 2613 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.
[12:16] 2617 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:16] 2618 tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:16] 2619 tn Or “yielded a plentiful harvest.”
[12:17] 2623 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
[12:17] 2624 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:17] 2625 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.
[12:18] 2629 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:18] 2630 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
[12:19] 2635 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
[12:20] 2641 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[12:20] 2642 tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
[12:20] 2643 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
[12:21] 2647 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.
[12:22] 2653 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
[12:22] 2654 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 2655 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
[12:22] 2656 tn Or “do not be anxious.”
[12:22] 2657 tc Most
[12:22] 2658 tc Some
[12:24] 2659 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.
[12:24] 2660 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[12:25] 2665 tn Or “by being anxious.”
[12:25] 2666 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[12:26] 2671 tn This is a first class condition in the Greek text.
[12:26] 2672 tn Or “why are you anxious for.”
[12:27] 2677 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[12:27] 2678 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
[12:28] 2683 tn This is a first class condition in the Greek text.
[12:28] 2684 tn Grk “grass in the field.”
[12:28] 2685 tn Grk “which is in the field today.”
[12:28] 2686 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[12:28] 2687 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[12:29] 2689 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 2690 tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.
[12:29] 2691 tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.
[12:31] 2701 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 2702 tc Most
[12:31] 2703 sn His (that is, God’s) kingdom 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.
[12:32] 2707 tn Or perhaps, “your Father chooses.”
[12:33] 2713 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
[12:33] 2714 tn Grk “give alms,” but this term is not in common use today.
[12:33] 2715 tn Grk “in the heavens.”
[12:33] 2716 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 2717 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[12:34] 2719 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
[12:35] 2725 tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.
[12:35] 2726 sn Keep your lamps burning means to be ready at all times.
[12:36] 2731 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.
[12:36] 2732 sn An ancient wedding celebration could last for days (Tob 11:18).
[12:37] 2737 tn See the note on the word “slave” in 7:2.
[12:37] 2738 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
[12:37] 2739 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:37] 2740 tn See v. 35 (same verb).
[12:37] 2741 tn Grk “have them 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.
[12:37] 2742 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:37] 2743 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.
[12:38] 2743 sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.
[12:38] 2744 tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.
[12:38] 2745 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
[12:39] 2749 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[12:39] 2750 tc Most
[12:40] 2755 sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).
[12:41] 2761 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:41] 2762 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
[12:42] 2767 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
[12:42] 2768 tn Or “administrator,” “steward” (L&N 37.39).
[12:42] 2769 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
[12:43] 2773 tn See the note on the word “slave” in 7:2.
[12:43] 2774 tn That is, doing his job, doing what he is supposed to be doing.
[12:44] 2779 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”
[12:44] 2780 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
[12:45] 2785 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[12:45] 2786 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.
[12:45] 2787 tn Grk “should say in his heart.”
[12:45] 2788 tn Or “is taking a long time.”
[12:45] 2789 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
[12:45] 2790 tn The word “other” is not in the Greek text, but is implied.
[12:45] 2791 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
[12:46] 2791 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[12:46] 2792 tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.
[12:47] 2797 tn Here δέ (de) has not been translated.
[12:47] 2798 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.
[12:48] 2803 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
[12:48] 2805 tn Grk “will receive few (blows).”
[12:48] 2806 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
[12:48] 2807 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
[12:48] 2808 tn Grk “they will ask even more.”
[12:49] 2809 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] 2810 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[12:50] 2815 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] 2816 tn Grk “to be baptized with.”
[12:51] 2821 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
[12:52] 2827 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
[12:53] 2833 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] 2839 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] 2840 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
[12:54] 2841 tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
[12:55] 2845 sn The south wind comes from the desert, and thus brings scorching heat.
[12:56] 2851 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
[12:56] 2852 tc Most
[12:57] 2857 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] 2863 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] 2864 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] 2869 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] 2875 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 2876 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] 2881 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:2] 2882 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] 2887 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
[13:3] 2888 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] 2893 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] 2894 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] 2895 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:5] 2899 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
[13:5] 2900 tn Grk “similarly.”
[13:6] 2905 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:6] 2906 tn Grk “he”; the referent has been specified in the translation for clarity.
[13:6] 2907 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
[13:7] 2911 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] 2912 tn Grk “Behold, for.”
[13:7] 2913 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] 2914 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] 2915 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] 2916 tn Grk “Why indeed.” Here καί (kai) has not been translated.
[13:7] 2917 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
[13:8] 2917 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
[13:8] 2918 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
[13:9] 2923 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] 2924 tn Grk “the coming [season].”
[13:9] 2925 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
[13:9] 2926 tn This is a first class condition in the Greek text, showing which of the options is assumed.
[13:10] 2929 sn See the note on synagogues in 4:15.
[13:11] 2935 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] 2936 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
[13:11] 2937 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] 2938 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] 2941 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[13:12] 2942 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] 2943 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.
[13:12] 2944 tn Or “released.”
[13:12] 2945 tn Or “sickness.”
[13:13] 2947 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:13] 2948 sn The healing took place immediately.
[13:14] 2953 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] 2954 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
[13:14] 2955 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[13:15] 2959 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
[13:15] 2960 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
[13:15] 2961 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] 2965 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
[13:16] 2966 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] 2967 sn Note that this is again a battle between Satan and God; see 11:18-23.
[13:16] 2968 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
[13:16] 2969 tn Or “bondage”; Grk “bond.”
[13:17] 2971 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:17] 2972 tn Or “were put to shame.”
[13:17] 2973 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:17] 2974 sn Concerning all the wonderful things see Luke 7:16; 19:37.
[13:17] 2975 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
[13:18] 2977 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:18] 2978 tn Grk “said,” but what follows is a question.
[13:18] 2979 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] 2980 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] 2981 tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:19] 2983 sn The mustard seed was noted for its tiny size.
[13:19] 2985 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] 2986 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] 2987 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] 2988 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] 2989 tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:20] 2990 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] 2996 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] 2997 tn Grk “it was all leavened.”
[13:22] 3001 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:22] 3002 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:22] 3003 tn This is a distributive use of κατά (kata); see L&N 83:12.
[13:22] 3005 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] 3006 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:23] 3007 tn Here δέ (de) has not been translated.
[13:23] 3008 tn Grk “said to.”
[13:23] 3009 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
[13:23] 3010 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
[13:24] 3013 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] 3019 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] 3020 tn Or “the master of the household.”
[13:25] 3021 tn Or “rises,” or “stands up.”
[13:25] 3023 tn Grk “Open to us.”
[13:25] 3024 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] 3025 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] 3025 sn This term refers to wide streets, and thus suggests the major streets of a city.
[13:27] 3031 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:27] 3032 tc Most
[13:27] 3033 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] 3034 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
[13:28] 3037 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] 3038 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] 3039 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] 3040 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] 3043 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
[13:29] 3044 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
[13:29] 3045 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] 3046 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] 3049 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:30] 3051 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] 3055 tn Grk “At that very hour.”
[13:31] 3056 sn See the note on Pharisees in 5:17.
[13:31] 3057 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:31] 3058 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
[13:31] 3059 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[13:32] 3061 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:32] 3062 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[13:32] 3063 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] 3064 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] 3065 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] 3067 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
[13:33] 3068 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
[13:33] 3069 tn Or “should perish away from.”
[13:33] 3070 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] 3073 sn The double use of the city’s name betrays intense emotion.
[13:34] 3074 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] 3075 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] 3076 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:34] 3077 tn Grk “you were not willing.”
[13:35] 3079 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 3080 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] 3085 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] 3086 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 3087 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 3088 sn See the note on Pharisees in 5:17.
[14:1] 3089 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 3091 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 3092 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] 3093 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 3097 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] 3098 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] 3099 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 3100 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] 3103 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] 3104 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 3105 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 3106 tn Or “and let him go.”
[14:5] 3109 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 3110 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] 3115 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] 3116 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] 3121 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:7] 3122 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:7] 3123 tn Grk “those who were invited.”
[14:7] 3124 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
[14:8] 3127 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] 3128 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] 3129 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
[14:9] 3133 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] 3134 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
[14:9] 3135 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
[14:10] 3139 tn Grk “the one who invited you.”
[14:10] 3140 tn Grk “Go up higher.” This means to move to a more important place.
[14:11] 3145 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] 3146 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] 3151 tn Here δέ (de) has not been translated.
[14:12] 3152 sn That is, the leader of the Pharisees (v. 1).
[14:12] 3153 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] 3157 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
[14:13] 3158 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
[14:13] 3159 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
[14:13] 3160 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
[14:14] 3163 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] 3164 sn You will be blessed. God notes and approves of such generosity.
[14:14] 3165 sn The passive verb will be repaid looks at God’s commendation.
[14:15] 3169 tn Here δέ (de) has not been translated.
[14:15] 3170 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 3171 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 3172 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 3173 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] 3175 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 3177 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] 3178 tn The word “guests” is not in the Greek text but is implied.
[14:17] 3181 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:17] 3183 tn See the note on the word “slave” in 7:2.
[14:18] 3187 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 3188 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] 3189 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 3190 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] 3193 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 3194 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 3195 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] 3199 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 3200 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] 3205 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 3206 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] 3207 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] 3209 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] 3210 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] 3211 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 3212 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] 3217 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 3218 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 3219 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] 3220 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] 3221 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] 3222 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] 3223 sn So that my house will be filled. God will bless many people.
[14:24] 3223 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] 3224 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.
[14:25] 3229 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
[14:25] 3230 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:26] 3235 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 3236 tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[14:27] 3241 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
[14:27] 3242 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 3247 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 3248 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
[14:29] 3253 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”
[14:29] 3254 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 3255 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 3256 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 3257 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 3259 tn Grk “make fun of him, saying.”
[14:30] 3260 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
[14:30] 3261 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
[14:31] 3265 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 3266 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 3271 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
[14:32] 3272 tn Grk “a messenger.”
[14:32] 3273 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
[14:33] 3277 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.
[14:34] 3283 tn Grk “Now salt…”; here οὖν has not been translated.
[14:34] 3284 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[14:35] 3289 tn Or “It is not useful” (L&N 65.32).
[14:35] 3290 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 3291 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
[15:1] 3295 sn See the note on tax collectors in 3:12.
[15:1] 3296 tn Grk “were drawing near.”
[15:2] 3301 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:2] 3302 sn See the note on Pharisees in 5:17.
[15:2] 3303 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[15:2] 3304 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:2] 3305 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
[15:3] 3307 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.
[15:3] 3308 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:3] 3309 sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.
[15:3] 3310 tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[15:4] 3313 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[15:4] 3314 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[15:4] 3315 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
[15:4] 3316 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
[15:4] 3317 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[15:5] 3319 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:6] 3325 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:6] 3326 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
[15:6] 3327 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
[15:7] 3331 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
[15:7] 3332 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
[15:7] 3333 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
[15:8] 3337 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
[15:8] 3338 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.
[15:8] 3339 tn Grk “one coin.”
[15:8] 3340 tn Grk “and sweep,” 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.
[15:9] 3343 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:9] 3344 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:9] 3345 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
[15:10] 3349 sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
[15:11] 3355 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:11] 3356 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:12] 3361 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:12] 3362 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 3363 tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”
[15:12] 3364 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
[15:12] 3365 tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
[15:12] 3366 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 3367 sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).
[15:13] 3367 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:13] 3368 tn Grk “after not many days.”
[15:13] 3369 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
[15:13] 3370 tn Or “estate” (the same word has been translated “estate” in v. 12).
[15:14] 3373 tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:15] 3379 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
[15:15] 3380 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
[15:15] 3381 sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
[15:16] 3385 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:16] 3386 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
[15:16] 3387 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
[15:16] 3388 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:17] 3391 tn Grk “came to himself” (an idiom).
[15:17] 3392 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
[15:18] 3397 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
[15:18] 3398 sn The phrase against heaven is a circumlocution for God.
[15:18] 3399 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”
[15:19] 3403 tn Or “make me.” Here is a sign of total humility.
[15:20] 3409 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:20] 3410 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
[15:20] 3411 tn Or “felt great affection for him,” “felt great pity for him.”
[15:20] 3412 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
[15:20] 3413 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
[15:21] 3415 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:21] 3416 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
[15:21] 3417 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
[15:22] 3421 tn See the note on the word “slave” in 7:2.
[15:22] 3422 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
[15:22] 3423 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
[15:22] 3424 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
[15:23] 3427 tn Grk “And bring.” 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.
[15:23] 3428 tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.
[15:23] 3429 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
[15:24] 3433 sn This statement links the parable to the theme of 15:6, 9.
[15:24] 3434 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
[15:25] 3439 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:25] 3440 sn This would have been primarily instrumental music, but might include singing as well.
[15:26] 3445 tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.
[15:26] 3446 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
[15:27] 3451 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
[15:27] 3452 tn See note on the phrase “fattened calf” in v. 23.
[15:27] 3453 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
[15:28] 3457 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
[15:28] 3458 tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.
[15:28] 3459 sn Ironically the attitude of the older son has left him outside and without joy.
[15:29] 3463 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
[15:29] 3464 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
[15:29] 3465 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
[15:29] 3466 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
[15:30] 3469 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
[15:30] 3470 sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
[15:30] 3471 sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.
[15:30] 3472 sn See note on the phrase “fattened calf” in v. 23.
[15:31] 3475 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
[15:31] 3476 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
[15:32] 3481 tn Or “necessary.”
[15:32] 3482 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
[15:32] 3483 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
[16:1] 3487 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[16:1] 3488 tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”
[16:1] 3489 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
[16:1] 3490 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
[16:2] 3493 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
[16:2] 3494 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
[16:2] 3495 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
[16:2] 3496 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").
[16:3] 3499 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
[16:3] 3500 tn Grk “the stewardship,” “the management.”
[16:3] 3501 tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.
[16:3] 3502 tn Grk “I do not have strength to dig; I am ashamed to beg.”
[16:4] 3505 tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.
[16:4] 3506 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
[16:5] 3511 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
[16:5] 3512 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[16:6] 3517 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
[16:6] 3518 sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.
[16:6] 3519 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
[16:6] 3520 sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.
[16:7] 3523 tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
[16:7] 3524 sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
[16:7] 3525 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
[16:7] 3526 sn The percentage of reduction may not be as great because of the change in material.
[16:8] 3529 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:8] 3530 sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.
[16:8] 3531 sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.
[16:8] 3532 tn Grk “sons” (an idiom).
[16:8] 3533 tn Grk “with their own generation.”
[16:8] 3534 tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.
[16:9] 3535 tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).
[16:9] 3536 sn The passive refers to the welcome of heaven.
[16:9] 3537 tn Grk “eternal tents” (as dwelling places).
[16:10] 3541 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
[16:11] 3547 tn Or “faithful.”
[16:11] 3548 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
[16:11] 3549 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
[16:12] 3553 tn Or “faithful.”
[16:12] 3554 tn Grk “have not been faithful with what is another’s.”
[16:12] 3555 tn Grk “what is your own.”
[16:13] 3559 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[16:13] 3560 tn Or “and treat [the other] with contempt.”
[16:13] 3561 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.
[16:14] 3565 sn See the note on Pharisees in 5:17.
[16:14] 3566 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).
[16:15] 3571 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[16:15] 3572 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[16:15] 3573 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
[16:15] 3574 tn Or “exalted.” This refers to the pride that often comes with money and position.
[16:15] 3575 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
[16:16] 3577 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
[16:16] 3578 sn John refers to John the Baptist.
[16:16] 3579 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
[16:16] 3580 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.
[16:16] 3581 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
[16:17] 3583 tn Or “one small part of a letter” (L&N 33.37).
[16:17] 3584 tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
[16:18] 3589 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.
[16:19] 3595 sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.
[16:19] 3596 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
[16:20] 3601 tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).
[16:20] 3602 sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.
[16:20] 3603 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
[16:21] 3607 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
[16:21] 3608 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
[16:21] 3609 sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.
[16:22] 3613 tn Grk “Now it happened that the.” 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.
[16:22] 3614 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
[16:22] 3615 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:22] 3616 sn The shorter description suggests a different fate, which is confirmed in the following verses.
[16:23] 3619 sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).
[16:23] 3620 sn Hades is a place of torment, especially as one knows that he is separated from God.
[16:23] 3621 tn Grk “he lifted up his eyes” (an idiom).
[16:23] 3622 tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”
[16:24] 3625 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
[16:24] 3626 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
[16:24] 3627 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
[16:24] 3628 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
[16:24] 3629 tn Or “in terrible pain” (L&N 24.92).
[16:24] 3630 sn Fire in this context is OT imagery; see Isa 66:24.
[16:25] 3631 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
[16:25] 3632 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
[16:26] 3637 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
[16:26] 3638 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
[16:26] 3639 tn Grk “between us and you.”
[16:27] 3643 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
[16:27] 3644 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:27] 3645 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
[16:28] 3649 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
[16:28] 3650 tn Grk “lest they also come.”
[16:29] 3655 tn Grk “says.” This is one of the few times Luke uses the historical present.
[16:29] 3656 tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).
[16:30] 3661 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:30] 3662 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:30] 3663 sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.
[16:31] 3667 tn Here δέ (de) has not been translated.
[16:31] 3668 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
[16:31] 3669 sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
[17:1] 3673 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[17:1] 3674 sn See Luke 6:24-26.
[17:2] 3679 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).
[17:2] 3680 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”
[17:2] 3681 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
[17:3] 3685 tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.
[17:3] 3686 tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.
[17:3] 3687 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[17:3] 3688 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:4] 3691 sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.
[17:5] 3697 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 3698 sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.
[17:6] 3703 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[17:6] 3705 tn This is a mixed condition, with ἄν (an) in the apodosis.
[17:6] 3706 tn Grk “faith as,” “faith like.”
[17:6] 3707 sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
[17:6] 3708 tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).
[17:6] 3709 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
[17:7] 3709 tn Grk “Who among you, having a slave… would say to him.”
[17:7] 3710 tn See the note on the word “slave” in 7:2.
[17:7] 3711 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. See BDAG 70 s.v. ἀναπίπτω 1.
[17:8] 3715 tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.
[17:8] 3716 tn Grk “he”; the referent has been specified in the translation for clarity.
[17:8] 3717 tn Grk “and gird yourself” (with an apron or towel, in preparation for service).
[17:8] 3718 tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”
[17:8] 3719 tn Grk “after these things.”
[17:9] 3721 tn Grk “did what was commanded.”
[17:9] 3722 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.
[17:10] 3727 tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).
[17:10] 3728 tn Or “we have only done what we were supposed to do.”
[17:11] 3733 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] 3734 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] 3735 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[17:11] 3736 tn Or “was traveling about.”
[17:12] 3739 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 3740 tn The participle εἰσερχομένου (eisercomenou) is taken temporally.
[17:12] 3741 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] 3742 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] 3745 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] 3751 tn Καί (kai) has not been translated because of differences between Greek and English style.
[17:14] 3752 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] 3753 sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).
[17:14] 3754 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] 3757 tn Grk “glorifying God.”
[17:16] 3763 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 3764 tn Grk “he fell on his face” (an idiom for complete prostration).
[17:16] 3765 sn And thanked him. This action recognized God’s healing work through Jesus.
[17:16] 3766 tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.
[17:16] 3767 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] 3769 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:17] 3770 tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.
[17:17] 3771 tn The Greek construction used here (οὐχί, ouci) expects a positive reply.
[17:17] 3772 tn The word “other” is implied in the context.
[17:18] 3775 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] 3781 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:19] 3782 tn Grk “to him”; the referent has been specified in the translation for clarity.
[17:19] 3783 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] 3787 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] 3788 sn See the note on Pharisees in 5:17.
[17:20] 3789 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] 3790 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] 3791 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] 3793 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] 3794 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] 3799 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:22] 3800 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] 3805 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] 3806 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
[17:23] 3807 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] 3811 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] 3812 tc Some very important
[17:25] 3817 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] 3823 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:26] 3824 tn Or “as it happened.”
[17:26] 3825 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] 3829 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
[17:27] 3830 tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.
[17:27] 3831 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:27] 3832 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
[17:28] 3835 tn Or “as it happened.”
[17:28] 3836 tn Grk “they.” The plural in Greek is indefinite, referring to people in general.
[17:29] 3841 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] 3847 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] 3848 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] 3853 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] 3859 tn Or “tries to preserve”; Grk “seeks to gain.”
[17:33] 3860 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] 3865 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] 3871 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] 3877 tc Several
[17:37] 3883 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:37] 3884 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
[17:37] 3885 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
[17:37] 3886 sn The question “Where, Lord?” means, “Where will the judgment take place?”
[17:37] 3888 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] 3889 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[18:1] 3889 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 3890 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 3891 tn Or “should pray at all times” (L&N 67.88).
[18:1] 3892 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] 3895 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] 3897 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 3898 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 3901 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 3903 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 3907 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 3908 tn Grk “after these things.”
[18:4] 3909 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 3913 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 3914 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 3919 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] 3925 tn Here δέ (de) has not been translated.
[18:7] 3926 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] 3927 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 3928 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] 3931 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] 3932 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] 3937 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 3938 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[18:10] 3943 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
[18:10] 3944 sn See the note on Pharisees in 5:17.
[18:10] 3945 sn See the note on tax collectors in 3:12.
[18:11] 3949 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] 3950 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
[18:11] 3951 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] 3952 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
[18:11] 3953 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
[18:11] 3954 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
[18:12] 3955 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] 3961 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 3962 tn Grk “even lift up his eyes” (an idiom).
[18:13] 3963 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] 3964 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] 3967 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] 3968 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 3969 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
[18:15] 3974 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] 3975 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] 3976 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] 3979 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
[18:16] 3980 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] 3981 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] 3985 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:17] 3986 sn On receive see John 1:12.
[18:17] 3987 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] 3988 tn The negation in Greek used here (οὐ μή, ou mh) is very strong.
[18:18] 3991 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[18:18] 3992 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] 3993 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] 3997 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:19] 3998 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] 4003 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] 4009 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] 4010 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] 4011 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[18:21] 4012 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] 4015 sn See Luke 14:33.
[18:22] 4016 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] 4017 sn See Luke 1:50-53; 6:20-23; 14:12-14.
[18:22] 4018 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] 4019 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
[18:23] 4021 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[18:23] 4022 tn Or “very distressed” (L&N 25.277).
[18:24] 4027 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of
[18:24] 4028 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] 4029 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] 4033 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] 4039 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[18:26] 4040 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[18:27] 4045 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
[18:27] 4046 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] 4051 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] 4052 tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[18:29] 4057 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:29] 4058 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:29] 4059 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:29] 4060 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] 4063 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] 4064 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[18:30] 4065 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] 4069 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 4070 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 4071 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 4072 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] 4075 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] 4076 sn See Luke 22:63; 23:11, 36.
[18:32] 4077 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 4078 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] 4081 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] 4082 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[18:34] 4087 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[18:34] 4088 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
[18:34] 4089 tn Grk “And this.” Here καί (kai) has not been translated.
[18:34] 4090 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] 4091 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] 4093 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] 4094 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[18:35] 4095 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] 4096 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[18:37] 4099 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
[18:38] 4105 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] 4106 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[18:38] 4107 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] 4108 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] 4111 sn That is, those who were at the front of the procession.
[18:39] 4112 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] 4113 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] 4117 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
[18:40] 4118 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
[18:40] 4119 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
[18:40] 4120 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:41] 4124 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] 4129 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:42] 4130 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
[18:42] 4131 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
[18:43] 4135 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
[18:43] 4136 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[18:43] 4137 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] 4138 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:43] 4139 tn The word “too” has been supplied for stylistic reasons.
[19:1] 4141 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] 4142 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[19:2] 4147 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] 4148 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] 4153 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:3] 4154 tn Grk “He was trying to see who Jesus was.”
[19:3] 4155 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
[19:4] 4159 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] 4160 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] 4161 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
[19:5] 4165 tc Most
[19:5] 4166 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
[19:5] 4167 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] 4168 sn On today here and in v. 9, see the note on today in 2:11.
[19:6] 4171 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
[19:6] 4172 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:6] 4173 tn The participle χαίρων (cairwn) has been taken as indicating manner.
[19:7] 4177 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] 4178 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] 4179 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] 4183 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] 4184 tn This is a first class condition in the Greek text. It virtually confesses fraud.
[19:9] 4189 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
[19:9] 4190 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] 4191 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
[19:9] 4192 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
[19:10] 4195 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] 4201 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:11] 4202 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:11] 4203 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
[19:11] 4204 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] 4205 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
[19:12] 4207 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
[19:12] 4208 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] 4209 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] 4213 tn See the note on the word “slave” in 7:2.
[19:13] 4214 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] 4219 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] 4220 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 4221 tn Grk “this one” (somewhat derogatory in this context).
[19:15] 4225 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] 4226 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] 4227 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] 4228 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] 4231 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
[19:16] 4232 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
[19:16] 4233 tn See the note on the word “minas” in v. 13.
[19:17] 4237 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:17] 4238 tn See Luke 16:10.
[19:17] 4239 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] 4243 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:19] 4249 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
[19:19] 4250 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:20] 4255 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] 4256 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
[19:20] 4258 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] 4259 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] 4261 tn Or “exacting,” “harsh,” “hard.”
[19:21] 4262 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] 4263 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] 4267 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:22] 4268 tn Grk “out of your own mouth” (an idiom).
[19:22] 4269 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
[19:22] 4270 tn Or “exacting,” “harsh,” “hard.”
[19:23] 4273 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
[19:23] 4274 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] 4279 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] 4280 tn Grk “the ten minas.”
[19:25] 4285 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] 4286 tc A few
[19:26] 4291 tn Grk “to everyone who has, he will be given more.”
[19:26] 4292 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] 4297 tn Grk “to rule over them.”
[19:27] 4298 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 4299 sn Slaughter them. To reject the king is to face certain judgment from him.
[19:28] 4303 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:28] 4304 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
[19:28] 4305 sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.
[19:29] 4309 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:29] 4310 sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[19:29] 4311 tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.
[19:30] 4316 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 4317 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
[19:30] 4318 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 4321 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 4327 tn Grk “sent ahead and went and found.”
[19:32] 4328 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 4333 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 4334 tn Grk “said to them.”
[19:35] 4339 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 4340 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 4342 tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.
[19:36] 4345 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 4346 tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”
[19:37] 4351 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
[19:37] 4352 sn See the note on the name Mount of Olives in v. 29.
[19:37] 4353 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 4354 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
[19:37] 4355 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 4356 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 4357 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 4357 sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.
[19:38] 4358 sn A quotation from Ps 118:26.
[19:39] 4363 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
[19:39] 4364 sn See the note on Pharisees in 5:17.
[19:39] 4365 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 4369 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
[19:40] 4371 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
[19:41] 4375 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 4377 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
[19:42] 4381 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 4382 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 4383 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
[19:43] 4387 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 4388 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 4393 tn Grk “They will raze you to the ground.”
[19:44] 4394 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 4395 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 4396 tn Grk “leave stone on stone.”
[19:44] 4397 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
[19:45] 4399 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 4401 tn Grk “the temple” (also in v. 47).
[19:45] 4402 sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[19:46] 4405 sn A quotation from Isa 56:7.
[19:46] 4406 tn Or “a hideout” (see L&N 1.57).
[19:46] 4407 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[19:47] 4411 tn Grk “And he”; 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.
[19:47] 4412 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 4413 tn Grk “to destroy.”
[19:48] 4417 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 4418 tn Grk “they did not find the thing that they might do.”
[19:48] 4419 sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.
[20:1] 4423 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.
[20:1] 4424 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 4425 tn Grk “the temple.”
[20:1] 4426 tn Or “preaching.”
[20:1] 4427 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 4428 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
[20:2] 4429 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 4430 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 4431 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
[20:3] 4435 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 4441 sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.
[20:4] 4442 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[20:5] 4447 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 4453 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 4454 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
[20:8] 4459 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 4460 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[20:8] 4461 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
[20:9] 4465 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
[20:9] 4466 tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë13 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë1 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA27 places τις in brackets, indicating some doubts as to its authenticity.
[20:9] 4467 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[20:9] 4468 sn The leasing of land to tenant farmers was common in this period.
[20:10] 4471 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 4472 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
[20:10] 4473 tn Grk “from the fruit of the vineyard.”
[20:10] 4474 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
[20:11] 4477 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 4478 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[20:12] 4483 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
[20:13] 4489 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 4490 tn Grk “my beloved son.” See comment at Luke 3:22.
[20:15] 4495 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 4496 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 4501 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[20:16] 4502 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[20:16] 4503 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 4504 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
[20:17] 4507 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 4508 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[20:18] 4513 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 4514 tn Grk “on whomever it falls, it will crush him.”
[20:19] 4519 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 4520 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 4521 tn Grk “tried to lay hands on him.”
[20:19] 4522 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 4525 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 4526 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 4527 tn Grk “so that they might catch him in some word.”
[20:20] 4528 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
[20:21] 4531 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 4532 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 4533 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
[20:22] 4537 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[20:22] 4538 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[20:22] 4539 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 4543 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 4544 tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).
[20:24] 4549 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[20:24] 4550 tn Or “whose likeness.”
[20:24] 4551 tn Grk “whose likeness and inscription does it have?”
[20:25] 4555 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 4556 sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[20:26] 4561 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 4562 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 4563 tn Grk “to trap him in a saying.”
[20:27] 4567 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.
[20:27] 4568 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 4573 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 4574 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
[20:28] 4575 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 4576 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 4577 sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[20:29] 4579 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 4585 tc Most
[20:33] 4591 sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.
[20:33] 4592 tn Grk “For the seven had her as wife.”
[20:34] 4597 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
[20:34] 4598 tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.
[20:35] 4603 tn Grk “to attain to.”
[20:35] 4604 sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.
[20:36] 4609 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[20:36] 4610 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 4611 tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).
[20:37] 4615 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 4616 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 4617 sn A quotation from Exod 3:6.
[20:38] 4621 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[20:38] 4622 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 4627 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 4628 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 4629 sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.
[20:40] 4633 sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.
[20:41] 4639 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 4640 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[20:41] 4641 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[20:42] 4645 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[20:43] 4651 sn A quotation from Ps 110:1.
[20:44] 4657 tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
[20:45] 4663 tn Here δέ (de) has not been translated.
[20:45] 4664 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 4669 tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.
[20:46] 4670 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 4671 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 4672 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.
[20:46] 4673 sn See Luke 14:1-14.
[20:46] 4674 sn See the note on synagogues in 4:15.
[20:47] 4675 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 4676 sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.
[20:47] 4677 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
[21:1] 4681 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 4682 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.
[21:1] 4683 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[21:2] 4687 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
[21:3] 4693 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:3] 4694 tn Grk “Truly, I say to you.”
[21:3] 4695 sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[21:4] 4699 tn Grk “out of what abounded to them.”
[21:4] 4700 tn Or “put in her entire livelihood.”
[21:5] 4705 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:5] 4706 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[21:5] 4707 tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.
[21:5] 4708 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:6] 4711 sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[21:6] 4712 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
[21:7] 4717 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
[21:7] 4718 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[21:7] 4719 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[21:8] 4723 tn Here δέ (de) has not been translated.
[21:8] 4724 tn Or “Be on guard.”
[21:8] 4725 tn That is, “I am the Messiah.”
[21:9] 4729 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
[21:9] 4730 tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).
[21:9] 4731 sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
[21:10] 4735 tn For the translation “rise up in arms” see L&N 55.2.
[21:11] 4741 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[21:11] 4742 tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.
[21:11] 4743 sn See Jer 4:13-22; 14:12; 21:6-7.
[21:12] 4747 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
[21:12] 4748 tn Grk “will lay their hands on you.”
[21:12] 4749 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
[21:12] 4750 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:13] 4753 tn Grk “This will turn out to you for [a] testimony.”
[21:14] 4759 tn Grk “determine in your hearts.”
[21:14] 4760 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
[21:15] 4765 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 4766 tn Grk “and wisdom.”
[21:16] 4771 sn To confess Christ might well mean rejection by one’s own family, even by parents.
[21:16] 4772 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[21:17] 4777 sn See Luke 6:22, 27; 1 Cor 1:25-31.
[21:18] 4783 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 4784 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
[21:19] 4789 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
[21:19] 4790 tc Some important Greek witnesses plus the majority of
[21:19] 4791 tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
[21:20] 4795 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 4796 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 4797 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 4798 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in
[21:21] 4801 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[21:21] 4802 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 4803 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 4807 tn Or “of punishment.” This is a time of judgment.
[21:22] 4808 tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
[21:23] 4813 sn Great distress means that this is a period of great judgment.
[21:24] 4819 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 4820 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 4821 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
[21:24] 4822 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 4823 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[21:25] 4825 sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
[21:25] 4826 tn Grk “distress of nations.”
[21:25] 4827 tn Or “in consternation” (L&N 32.9).
[21:26] 4831 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
[21:26] 4832 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[21:27] 4837 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
[21:27] 4838 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[21:28] 4843 sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
[21:28] 4844 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
[21:29] 4849 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:29] 4850 tn Grk “all the trees.”
[21:30] 4855 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.
[21:31] 4861 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[21:31] 4862 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
[21:32] 4867 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:32] 4868 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[21:33] 4873 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[21:34] 4879 tn Grk “watch out for yourselves.”
[21:34] 4880 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
[21:35] 4885 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
[21:35] 4886 tn Or “come upon.”
[21:35] 4887 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
[21:36] 4891 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 4892 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[21:37] 4897 tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.
[21:37] 4898 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:37] 4899 tn Grk “in the temple.”
[21:37] 4900 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
[21:37] 4901 tn Grk “at the mountain called ‘of Olives.’”
[21:38] 4903 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
[21:38] 4904 tc Some
