Discovery BoxLuke 6:45--8:26
Context6:45 The good person out of the good treasury of his 1 heart 2 produces good, and the evil person out of his evil treasury 3 produces evil, for his mouth speaks 4 from what fills 5 his heart.
6:46 “Why 6 do you call me ‘Lord, Lord,’ 7 and don’t do what I tell you? 8
6:47 “Everyone who comes to me and listens to my words and puts them into practice 9 – I will show you what he is like: 6:48 He is like a man 10 building a house, who dug down deep, 11 and laid the foundation on bedrock. When 12 a flood came, the river 13 burst against that house but 14 could not shake it, because it had been well built. 15 6:49 But the person who hears and does not put my words into practice 16 is like a man who built a house on the ground without a foundation. When 17 the river burst against that house, 18 it collapsed immediately, and was utterly destroyed!” 19
7:1 After Jesus 20 had finished teaching all this to the people, 21 he entered Capernaum. 22 7:2 A centurion 23 there 24 had a slave 25 who was highly regarded, 26 but who was sick and at the point of death. 7:3 When the centurion 27 heard 28 about Jesus, he sent some Jewish elders 29 to him, asking him to come 30 and heal his slave. 7:4 When 31 they came 32 to Jesus, they urged 33 him earnestly, 34 “He is worthy 35 to have you do this for him, 7:5 because he loves our nation, 36 and even 37 built our synagogue.” 38 7:6 So 39 Jesus went with them. When 40 he was not far from the house, the centurion 41 sent friends to say to him, “Lord, do not trouble yourself, 42 for I am not worthy 43 to have you come under my roof. 7:7 That is why 44 I did not presume 45 to come to you. Instead, say the word, and my servant must be healed. 46 7:8 For I too am a man set under authority, with soldiers under me. 47 I say to this one, ‘Go,’ and he goes, 48 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 49 7:9 When Jesus heard this, he was amazed 50 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 51 7:10 So 52 when those who had been sent returned to the house, they found the slave 53 well.
7:11 Soon 54 afterward 55 Jesus 56 went to a town 57 called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man 58 who had died was being carried out, 59 the only son of his mother (who 60 was a widow 61 ), and a large crowd from the town 62 was with her. 7:13 When 63 the Lord saw her, he had compassion 64 for her and said to her, “Do not weep.” 65 7:14 Then 66 he came up 67 and touched 68 the bier, 69 and those who carried it stood still. He 70 said, “Young man, I say to you, get up!” 7:15 So 71 the dead man 72 sat up and began to speak, and Jesus 73 gave him back 74 to his mother. 7:16 Fear 75 seized them all, and they began to glorify 76 God, saying, “A great prophet 77 has appeared 78 among us!” and “God has come to help 79 his people!” 7:17 This 80 report 81 about Jesus 82 circulated 83 throughout 84 Judea and all the surrounding country.
7:18 John’s 85 disciples informed him about all these things. So 86 John called 87 two of his disciples 7:19 and sent them to Jesus 88 to ask, 89 “Are you the one who is to come, 90 or should we look for another?” 7:20 When 91 the men came to Jesus, 92 they said, “John the Baptist has sent us to you to ask, 93 ‘Are you the one who is to come, or should we look for another?’” 94 7:21 At that very time 95 Jesus 96 cured many people of diseases, sicknesses, 97 and evil spirits, and granted 98 sight to many who were blind. 7:22 So 99 he answered them, 100 “Go tell 101 John what you have seen and heard: 102 The blind see, the lame walk, lepers are cleansed, the 103 deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone 104 who takes no offense at me.”
7:24 When 105 John’s messengers had gone, Jesus 106 began to speak to the crowds about John: “What did you go out into the wilderness 107 to see? A reed shaken by the wind? 108 7:25 What 109 did you go out to see? A man dressed in fancy 110 clothes? 111 Look, those who wear fancy clothes and live in luxury 112 are in kings’ courts! 113 7:26 What did you go out to see? A prophet? Yes, I tell you, and more 114 than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 115 who will prepare your way before you.’ 116 7:28 I tell you, among those born of women no one is greater 117 than John. 118 Yet the one who is least 119 in the kingdom of God 120 is greater than he is.” 7:29 (Now 121 all the people who heard this, even the tax collectors, 122 acknowledged 123 God’s justice, because they had been baptized 124 with John’s baptism. 7:30 However, the Pharisees 125 and the experts in religious law 126 rejected God’s purpose 127 for themselves, because they had not been baptized 128 by John. 129 ) 130
7:31 “To what then should I compare the people 131 of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, 132
‘We played the flute for you, yet you did not dance; 133
we wailed in mourning, 134 yet you did not weep.’
7:33 For John the Baptist has come 135 eating no bread and drinking no wine, 136 and you say, ‘He has a demon!’ 137 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, 138 a glutton and a drunk, a friend of tax collectors and sinners!’ 139 7:35 But wisdom is vindicated 140 by all her children.” 141
7:36 Now one of the Pharisees 142 asked Jesus 143 to have dinner with him, so 144 he went into the Pharisee’s house and took his place at the table. 145 7:37 Then 146 when a woman of that town, who was a sinner, learned that Jesus 147 was dining 148 at the Pharisee’s house, she brought an alabaster jar 149 of perfumed oil. 150 7:38 As 151 she stood 152 behind him at his feet, weeping, she began to wet his feet with her tears. She 153 wiped them with her hair, 154 kissed 155 them, 156 and anointed 157 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, 158 he said to himself, “If this man were a prophet, 159 he would know who and what kind of woman 160 this is who is touching him, that she is a sinner.” 7:40 So 161 Jesus answered him, 162 “Simon, I have something to say to you.” He replied, 163 “Say it, Teacher.” 7:41 “A certain creditor 164 had two debtors; one owed him 165 five hundred silver coins, 166 and the other fifty. 7:42 When they could not pay, he canceled 167 the debts of both. Now which of them will love him more?” 7:43 Simon answered, 168 “I suppose the one who had the bigger debt canceled.” 169 Jesus 170 said to him, “You have judged rightly.” 7:44 Then, 171 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, 172 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, 173 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 174 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 175 but the one who is forgiven little loves little.” 7:48 Then 176 Jesus 177 said to her, “Your sins are forgiven.” 178 7:49 But 179 those who were at the table 180 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 181 said to the woman, “Your faith 182 has saved you; 183 go in peace.”
8:1 Some time 184 afterward 185 he went on through towns 186 and villages, preaching and proclaiming the good news 187 of the kingdom of God. 188 The 189 twelve were with him, 8:2 and also some women 190 who had been healed of evil spirits and disabilities: 191 Mary 192 (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza 193 (Herod’s 194 household manager), 195 Susanna, and many others who provided for them 196 out of their own resources.
8:4 While a large crowd was gathering and people were coming to Jesus 197 from one town after another, 198 he spoke to them 199 in a parable: 8:5 “A sower went out to sow 200 his seed. 201 And as he sowed, some fell along the path and was trampled on, and the wild birds 202 devoured it. 8:6 Other seed fell on rock, 203 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 204 and they grew up with it and choked 205 it. 8:8 But 206 other seed fell on good soil and grew, 207 and it produced a hundred times as much grain.” 208 As he said this, 209 he called out, “The one who has ears to hear had better listen!” 210
8:9 Then 211 his disciples asked him what this parable meant. 212 8:10 He 213 said, “You have been given 214 the opportunity to know 215 the secrets 216 of the kingdom of God, 217 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 218
8:11 “Now the parable means 219 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 220 comes and takes away the word 221 from their hearts, so that they may not believe 222 and be saved. 8:13 Those 223 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, 224 but 225 in a time of testing 226 fall away. 227 8:14 As for the seed that 228 fell among thorns, these are the ones who hear, but 229 as they go on their way they are choked 230 by the worries and riches and pleasures of life, 231 and their fruit does not mature. 232 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 233 the word, cling to it 234 with an honest and good 235 heart, and bear fruit with steadfast endurance. 236
8:16 “No one lights 237 a lamp 238 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. 239 8:17 For nothing is hidden 240 that will not be revealed, 241 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 242 for whoever has will be given more, but 243 whoever does not have, even what he thinks he has 244 will be taken from him.”
8:19 Now Jesus’ 245 mother and his brothers 246 came to him, but 247 they could not get near him because of the crowd. 8:20 So 248 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 249 to them, “My mother and my brothers are those 250 who hear the word of God and do it.” 251
8:22 One 252 day Jesus 253 got into a boat 254 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 255 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 256 came down on the lake, 257 and the boat 258 started filling up with water, and they were in danger. 8:24 They 259 came 260 and woke him, saying, “Master, Master, 261 we are about to die!” So 262 he got up and rebuked 263 the wind and the raging waves; 264 they died down, and it was calm. 8:25 Then 265 he said to them, “Where is your faith?” 266 But they were afraid and amazed, 267 saying to one another, “Who then is this? He commands even the winds and the water, 268 and they obey him!”
8:26 So 269 they sailed over to the region of the Gerasenes, 270 which is opposite 271 Galilee.
[6:45] 1 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] 2 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] 3 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 4 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] 5 tn Grk “for out of the abundance of the heart his mouth speaks.”
[6:46] 6 tn Here δέ (de) has not been translated.
[6:46] 7 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] 8 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] 11 tn Grk “and does them.”
[6:48] 16 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] 17 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] 18 tn Here δέ (de) has not been translated.
[6:48] 19 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 20 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 21 tc Most
[6:49] 21 tn Grk “does not do [them].”
[6:49] 22 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] 23 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 24 tn Grk “and its crash was great.”
[7:1] 26 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:1] 27 tn Grk “After he had completed all his sayings in the hearing of the people.”
[7:1] 28 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] 31 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] 32 tn The word “there” is not in the Greek text, but is implied.
[7:2] 33 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] 34 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] 36 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[7:3] 37 tn The participle ἀκούσας (akousas) has been taken temporally.
[7:3] 38 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] 39 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] 41 tn Here δέ (de) has not been translated.
[7:4] 42 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] 44 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
[7:4] 45 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
[7:5] 46 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] 47 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] 48 sn See the note on synagogues in 4:15.
[7:6] 51 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
[7:6] 52 tn The participle ἀπέχοντος (apeconto") has been taken temporally.
[7:6] 53 sn See the note on the word centurion in 7:2.
[7:6] 54 tn Or “do not be bothered.”
[7:6] 55 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] 56 tn Or “roof; therefore.”
[7:7] 57 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] 58 tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì75vid B L 1241 sa. Most
[7:8] 61 tn Grk “having soldiers under me.”
[7:8] 62 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] 63 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] 66 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] 67 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] 71 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
[7:10] 72 tc Most
[7:11] 76 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] 77 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] 78 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 79 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] 81 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] 82 tn That is, carried out for burial. This was a funeral procession.
[7:12] 83 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] 84 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] 86 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] 87 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] 88 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
[7:14] 91 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:14] 92 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] 93 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] 94 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] 95 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 96 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
[7:15] 97 tn Or “the deceased.”
[7:15] 98 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:15] 99 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
[7:16] 101 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] 102 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 103 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] 105 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] 106 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:17] 107 sn See Luke 4:14 for a similar report.
[7:17] 108 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:17] 110 tn Grk “through the whole of.”
[7:18] 111 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] 112 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] 113 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] 116 tc ‡ Although most
[7:19] 117 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] 118 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] 121 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:20] 122 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:20] 123 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] 124 tn This question is repeated word for word from v. 19.
[7:21] 126 tn Grk “In that hour.”
[7:21] 127 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 128 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] 129 tn Or “and bestowed (sight) on.”
[7:22] 131 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
[7:22] 132 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] 133 sn The same verb has been translated “inform” in 7:18.
[7:22] 134 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] 135 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] 141 tn Here δέ (de) has not been translated.
[7:24] 142 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 144 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] 146 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] 147 tn Or “soft”; see L&N 79.100.
[7:25] 148 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] 149 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
[7:26] 151 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] 156 tn Grk “before your face” (an idiom).
[7:27] 157 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] 161 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] 162 tc The earliest and best
[7:28] 163 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] 164 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] 166 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
[7:29] 167 sn See the note on tax collectors in 3:12.
[7:29] 168 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] 169 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
[7:30] 171 sn See the note on Pharisees in 5:17.
[7:30] 172 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] 174 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] 175 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
[7:30] 176 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
[7:31] 176 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] 181 tn Grk “They are like children sitting…and calling out…who say.”
[7:32] 182 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] 183 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] 186 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] 187 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
[7:33] 188 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] 191 tn Grk “Behold a man.”
[7:34] 192 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] 196 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] 197 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] 201 sn See the note on Pharisees in 5:17.
[7:36] 202 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:36] 203 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
[7:36] 204 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] 206 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] 207 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:37] 208 tn Grk “was reclining at table.”
[7:37] 209 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] 210 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] 211 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] 212 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
[7:38] 213 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] 214 tn Grk “with the hair of her head.”
[7:38] 215 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] 216 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
[7:38] 217 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] 216 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] 217 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] 218 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] 221 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
[7:40] 222 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”
[7:41] 226 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
[7:41] 227 tn The word “him” is not in the Greek text, but is implied.
[7:41] 228 tn Grk “five hundred denarii.”
[7:42] 231 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] 236 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
[7:43] 237 tn Grk “the one to whom he forgave more” (see v. 42).
[7:43] 238 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[7:44] 241 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:44] 242 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] 246 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] 251 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] 256 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] 261 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:48] 262 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:48] 263 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
[7:49] 266 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
[7:49] 267 tn Grk “were reclining at table.”
[7:50] 271 tn Here δέ (de) has not been translated.
[7:50] 272 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
[7:50] 273 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] 276 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] 277 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] 279 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] 280 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] 281 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:2] 281 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
[8:2] 282 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] 283 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] 286 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 287 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 288 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] 289 tc Many
[8:4] 291 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:4] 292 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
[8:4] 293 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
[8:5] 296 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] 297 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] 298 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] 301 sn The rock in Palestine would be a limestone base lying right under the soil.
[8:7] 306 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 307 sn That is, crowded out the good plants.
[8:8] 311 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 312 tn Grk “when it grew, after it grew.”
[8:8] 313 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] 314 tn Grk “said these things.”
[8:8] 315 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] 316 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:9] 317 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
[8:10] 321 tn Here δέ (de) has not been translated.
[8:10] 322 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] 323 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] 324 tn Grk “the mysteries.”
[8:10] 325 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] 326 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] 326 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
[8:12] 331 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] 332 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] 333 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] 336 tn Here δέ (de) has not been translated.
[8:13] 337 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] 338 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:13] 339 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] 340 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] 341 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 342 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 343 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 344 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] 345 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] 346 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
[8:15] 347 sn There is a tenacity that is a part of spiritual fruitfulness.
[8:15] 348 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] 349 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] 351 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 352 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] 353 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 356 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.
[8:18] 361 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 362 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 363 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] 366 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 367 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] 368 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 371 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 376 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 377 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] 378 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
[8:22] 381 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] 382 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 383 sn A boat that held all the disciples would be of significant size.
[8:22] 384 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] 387 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] 388 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] 391 tn Here δέ (de) has not been translated.
[8:24] 392 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 393 tn The double vocative shows great emotion.
[8:24] 394 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 395 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 396 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] 396 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 397 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] 398 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] 399 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] 401 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 402 tc The textual tradition here is quite complicated. Most
[8:26] 403 sn That is, across the Sea of Galilee from Galilee.
