Discovery BoxLuke 9:51--13:21
Context9:51 Now when 1 the days drew near 2 for him to be taken up, 3 Jesus 4 set out resolutely 5 to go to Jerusalem. 6 9:52 He 7 sent messengers on ahead of him. 8 As they went along, 9 they entered a Samaritan village to make things ready in advance 10 for him, 9:53 but the villagers 11 refused to welcome 12 him, because he was determined to go to Jerusalem. 13 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 14 them?” 15 9:55 But Jesus 16 turned and rebuked them, 17 9:56 and they went on to another village.
9:57 As 18 they were walking 19 along the road, someone said to him, “I will follow you wherever you go.” 20 9:58 Jesus said to him, “Foxes have dens and the birds in the sky 21 have nests, but the Son of Man has no place to lay his head.” 22 9:59 Jesus 23 said to another, “Follow me.” But he replied, 24 “Lord, first let me go and bury my father.” 9:60 But Jesus 25 said to him, “Let the dead bury their own dead, 26 but as for you, go and proclaim the kingdom of God.” 27 9:61 Yet 28 another said, “I will follow you, Lord, but first let me say goodbye to my family.” 29 9:62 Jesus 30 said to him, “No one who puts his 31 hand to the plow and looks back 32 is fit for the kingdom of God.” 33
10:1 After this 34 the Lord appointed seventy-two 35 others and sent them on ahead of him two by two into every town 36 and place where he himself was about to go. 10:2 He 37 said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest 38 to send out 39 workers into his harvest. 10:3 Go! I 40 am sending you out like lambs 41 surrounded by wolves. 42 10:4 Do not carry 43 a money bag, 44 a traveler’s bag, 45 or sandals, and greet no one on the road. 46 10:5 Whenever 47 you enter a house, 48 first say, ‘May peace 49 be on this house!’ 10:6 And if a peace-loving person 50 is there, your peace will remain on him, but if not, it will return to you. 51 10:7 Stay 52 in that same house, eating and drinking what they give you, 53 for the worker deserves his pay. 54 Do not move around from house to house. 10:8 Whenever 55 you enter a town 56 and the people 57 welcome you, eat what is set before you. 10:9 Heal 58 the sick in that town 59 and say to them, ‘The kingdom of God 60 has come upon 61 you!’ 10:10 But whenever 62 you enter a town 63 and the people 64 do not welcome 65 you, go into its streets 66 and say, 10:11 ‘Even the dust of your town 67 that clings to our feet we wipe off 68 against you. 69 Nevertheless know this: The kingdom of God has come.’ 70 10:12 I tell you, it will be more bearable on that day for Sodom 71 than for that town! 72
10:13 “Woe to you, Chorazin! 73 Woe to you, Bethsaida! For if 74 the miracles 75 done in you had been done in Tyre 76 and Sidon, 77 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, 78 will you be exalted to heaven? 79 No, you will be thrown down to Hades! 80
10:16 “The one who listens 81 to you listens to me, 82 and the one who rejects you rejects me, and the one who rejects me rejects 83 the one who sent me.” 84
10:17 Then 85 the seventy-two 86 returned with joy, saying, “Lord, even the demons submit to 87 us in your name!” 88 10:18 So 89 he said to them, “I saw 90 Satan fall 91 like lightning 92 from heaven. 10:19 Look, I have given you authority to tread 93 on snakes and scorpions 94 and on the full force of the enemy, 95 and nothing will 96 hurt you. 10:20 Nevertheless, do not rejoice that 97 the spirits submit to you, but rejoice 98 that your names stand written 99 in heaven.”
10:21 On that same occasion 100 Jesus 101 rejoiced 102 in the Holy Spirit and said, “I praise 103 you, Father, Lord 104 of heaven and earth, because 105 you have hidden these things from the wise 106 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 107 10:22 All things have been given to me by my Father. 108 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 109 to reveal him.”
10:23 Then 110 Jesus 111 turned 112 to his 113 disciples and said privately, “Blessed 114 are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see 115 what you see but did not see it, and to hear what you hear but did not hear it.”
10:25 Now 116 an expert in religious law 117 stood up to test Jesus, 118 saying, “Teacher, what must I do to inherit eternal life?” 119 10:26 He said to him, “What is written in the law? How do you understand it?” 120 10:27 The expert 121 answered, “Love 122 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, 123 and love your neighbor as yourself.” 124 10:28 Jesus 125 said to him, “You have answered correctly; 126 do this, and you will live.”
10:29 But the expert, 127 wanting to justify 128 himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 129 “A man was going down 130 from Jerusalem 131 to Jericho, 132 and fell into the hands of robbers, who stripped him, beat 133 him up, and went off, leaving him half dead. 134 10:31 Now by chance 135 a priest was going down that road, but 136 when he saw the injured man 137 he passed by 138 on the other side. 139 10:32 So too a Levite, when he came up to 140 the place and saw him, 141 passed by on the other side. 10:33 But 142 a Samaritan 143 who was traveling 144 came to where the injured man 145 was, and when he saw him, he felt compassion for him. 146 10:34 He 147 went up to him 148 and bandaged his wounds, pouring oil 149 and wine on them. Then 150 he put him on 151 his own animal, 152 brought him to an inn, and took care of him. 10:35 The 153 next day he took out two silver coins 154 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.’ 155 10:36 Which of these three do you think became a neighbor 156 to the man who fell into the hands of the robbers?” 10:37 The expert in religious law 157 said, “The one who showed mercy 158 to him.” So 159 Jesus said to him, “Go and do 160 the same.”
10:38 Now as they went on their way, Jesus 161 entered a certain village where a woman named Martha welcomed him as a guest. 162 10:39 She 163 had a sister named Mary, who sat 164 at the Lord’s feet 165 and listened to what he said. 10:40 But Martha was distracted 166 with all the preparations she had to make, 167 so 168 she came up to him and said, “Lord, don’t you care 169 that my sister has left me to do all the work 170 alone? Tell 171 her to help me.” 10:41 But the Lord 172 answered her, 173 “Martha, Martha, 174 you are worried and troubled 175 about many things, 10:42 but one thing 176 is needed. Mary has chosen the best 177 part; it will not be taken away from her.”
11:1 Now 178 Jesus 179 was praying in a certain place. When 180 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 181 taught 182 his disciples.” 11:2 So he said to them, “When you pray, 183 say:
Father, 184 may your name be honored; 185
may your kingdom come. 186
11:3 Give us each day our daily bread, 187
11:4 and forgive us our sins,
for we also forgive everyone who sins 188 against us.
And do not lead us into temptation.” 189
11:5 Then 190 he said to them, “Suppose one of you 191 has a friend, and you go to him 192 at midnight and say to him, ‘Friend, lend me three loaves of bread, 193 11:6 because a friend of mine has stopped here while on a journey, 194 and I have nothing to set before 195 him.’ 11:7 Then 196 he will reply 197 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 198 I cannot get up and give you anything.’ 199 11:8 I tell you, even though the man inside 200 will not get up and give him anything because he is his friend, yet because of the first man’s 201 sheer persistence 202 he will get up and give him whatever he needs.
11:9 “So 203 I tell you: Ask, 204 and it will be given to you; seek, and you will find; knock, and the door 205 will be opened for you. 11:10 For everyone who asks 206 receives, and the one who seeks finds, and to the one who knocks, the door 207 will be opened. 11:11 What father among you, if your 208 son asks for 209 a fish, will give him a snake 210 instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 211 11:13 If you then, although you are 212 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 213 to those who ask him!”
11:14 Now 214 he was casting out a demon that was mute. 215 When 216 the demon had gone out, the man who had been mute began to speak, 217 and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 218 the ruler 219 of demons, he casts out demons.” 11:16 Others, to test 220 him, 221 began asking for 222 a sign 223 from heaven. 11:17 But Jesus, 224 realizing their thoughts, said to them, 225 “Every kingdom divided against itself is destroyed, 226 and a divided household falls. 227 11:18 So 228 if 229 Satan too is divided against himself, how will his kingdom stand? I ask you this because 230 you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 231 cast them 232 out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 233 of God, then the kingdom of God 234 has already overtaken 235 you. 11:21 When a strong man, 236 fully armed, guards his own palace, 237 his possessions are safe. 238 11:22 But 239 when a stronger man 240 attacks 241 and conquers him, he takes away the first man’s 242 armor on which the man relied 243 and divides up 244 his plunder. 245 11:23 Whoever is not with me is against me, 246 and whoever does not gather with me scatters. 247
11:24 “When an unclean spirit 248 goes out of a person, 249 it passes through waterless places 250 looking for rest but 251 not finding any. Then 252 it says, ‘I will return to the home I left.’ 253 11:25 When it returns, 254 it finds the house 255 swept clean and put in order. 256 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 257 the last state of that person 258 is worse than the first.” 259
11:27 As 260 he said these things, a woman in the crowd spoke out 261 to him, “Blessed is the womb 262 that bore you and the breasts at which you nursed!” 263 11:28 But he replied, 264 “Blessed rather are those who hear the word of God and obey 265 it!”
11:29 As 266 the crowds were increasing, Jesus 267 began to say, “This generation is a wicked generation; it looks for a sign, 268 but no sign will be given to it except the sign of Jonah. 269 11:30 For just as Jonah became a sign to the people of Nineveh, 270 so the Son of Man will be a sign 271 to this generation. 272 11:31 The queen of the South 273 will rise up at the judgment 274 with the people 275 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 276 something greater 277 than Solomon is here! 11:32 The people 278 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 279 – and now, 280 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 281 or under a basket, 282 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, 283 your whole body is full of light, but when it is diseased, 284 your body is full of darkness. 11:35 Therefore see to it 285 that the light in you 286 is not darkness. 11:36 If 287 then 288 your whole body is full of light, with no part in the dark, 289 it will be as full of light as when the light of a lamp shines on you.” 290
11:37 As he spoke, 291 a Pharisee 292 invited Jesus 293 to have a meal with him, so he went in and took his place at the table. 294 11:38 The 295 Pharisee was astonished when he saw that Jesus 296 did not first wash his hands 297 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 298 the outside of the cup and the plate, but inside you are full of greed and wickedness. 299 11:40 You fools! 300 Didn’t the one who made the outside make the inside as well? 301 11:41 But give from your heart to those in need, 302 and 303 then everything will be clean for you. 304
11:42 “But woe to you Pharisees! 305 You give a tenth 306 of your mint, 307 rue, 308 and every herb, yet you neglect justice 309 and love for God! But you should have done these things without neglecting the others. 310 11:43 Woe to you Pharisees! You love the best seats 311 in the synagogues 312 and elaborate greetings 313 in the marketplaces! 11:44 Woe to you! 314 You are like unmarked graves, and people 315 walk over them without realizing it!” 316
11:45 One of the experts in religious law 317 answered him, “Teacher, when you say these things you insult 318 us too.” 11:46 But Jesus 319 replied, 320 “Woe to you experts in religious law as well! 321 You load people 322 down with burdens difficult to bear, yet you yourselves refuse to touch 323 the burdens with even one of your fingers! 11:47 Woe to you! You build 324 the tombs of the prophets whom your ancestors 325 killed. 11:48 So you testify that you approve of 326 the deeds of your ancestors, 327 because they killed the prophets 328 and you build their 329 tombs! 330 11:49 For this reason also the wisdom 331 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 332 for the blood of all the prophets that has been shed since the beginning 333 of the world, 334 11:51 from the blood of Abel 335 to the blood of Zechariah, 336 who was killed 337 between the altar and the sanctuary. 338 Yes, I tell you, it will be charged against 339 this generation. 11:52 Woe to you experts in religious law! You have taken away 340 the key to knowledge! You did not go in yourselves, and you hindered 341 those who were going in.”
11:53 When he went out from there, the experts in the law 342 and the Pharisees began to oppose him bitterly, 343 and to ask him hostile questions 344 about many things, 11:54 plotting against 345 him, to catch 346 him in something he might say.
12:1 Meanwhile, 347 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 348 began to speak first to his disciples, “Be on your guard against 349 the yeast of the Pharisees, 350 which is hypocrisy. 351 12:2 Nothing is hidden 352 that will not be revealed, 353 and nothing is secret that will not be made known. 12:3 So then 354 whatever you have said in the dark will be heard in the light, and what you have whispered 355 in private rooms 356 will be proclaimed from the housetops. 357
12:4 “I 358 tell you, my friends, do not be afraid of those who kill the body, 359 and after that have nothing more they can do. 12:5 But I will warn 360 you whom you should fear: Fear the one who, after the killing, 361 has authority to throw you 362 into hell. 363 Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? 364 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; 365 you are more valuable than many sparrows.
12:8 “I 366 tell you, whoever acknowledges 367 me before men, 368 the Son of Man will also acknowledge 369 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 370 will not be forgiven. 371 12:11 But when they bring you before the synagogues, 372 the 373 rulers, and the authorities, do not worry about how you should make your defense 374 or what you should say, 12:12 for the Holy Spirit will teach you at that moment 375 what you must say.” 376
12:13 Then 377 someone from the crowd said to him, “Teacher, tell 378 my brother to divide the inheritance with me.” 12:14 But Jesus 379 said to him, “Man, 380 who made me a judge or arbitrator between you two?” 381 12:15 Then 382 he said to them, “Watch out and guard yourself from 383 all types of greed, 384 because one’s life does not consist in the abundance of his possessions.” 12:16 He then 385 told them a parable: 386 “The land of a certain rich man produced 387 an abundant crop, 12:17 so 388 he thought to himself, 389 ‘What should I do, for I have nowhere to store my crops?’ 390 12:18 Then 391 he said, ‘I 392 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, 393 “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 394 will be demanded back from 395 you, but who will get what you have prepared for yourself?’ 396 12:21 So it is with the one who stores up riches for himself, 397 but is not rich toward God.”
12:22 Then 398 Jesus 399 said to his 400 disciples, “Therefore I tell you, do not worry 401 about your 402 life, what you will eat, or about your 403 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: 404 They do not sow or reap, they have no storeroom or barn, yet God feeds 405 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 406 can add an hour to his life? 407 12:26 So if 408 you cannot do such a very little thing as this, why do you worry about 409 the rest? 12:27 Consider how the flowers 410 grow; they do not work 411 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 412 this is how God clothes the wild grass, 413 which is here 414 today and tomorrow is tossed into the fire to heat the oven, 415 how much more 416 will he clothe you, you people of little faith! 12:29 So 417 do not be overly concerned about 418 what you will eat and what you will drink, and do not worry about such things. 419 12:30 For all the nations of the world pursue 420 these things, and your Father knows that you need them. 12:31 Instead, pursue 421 his 422 kingdom, 423 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 424 to give you the kingdom. 12:33 Sell your possessions 425 and give to the poor. 426 Provide yourselves purses that do not wear out – a treasure in heaven 427 that never decreases, 428 where no thief approaches and no moth 429 destroys. 12:34 For where your treasure 430 is, there your heart will be also.
12:35 “Get dressed for service 431 and keep your lamps burning; 432 12:36 be like people 433 waiting for their master to come back from the wedding celebration, 434 so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves 435 whom their master finds alert 436 when he returns! I tell you the truth, 437 he will dress himself to serve, 438 have them take their place at the table, 439 and will come 440 and wait on them! 441 12:38 Even if he comes in the second or third watch of the night 442 and finds them alert, 443 blessed are those slaves! 444 12:39 But understand this: If the owner of the house had known at what hour the thief 445 was coming, he would not have let 446 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.” 447
12:41 Then 448 Peter said, “Lord, are you telling this parable for us or for everyone?” 449 12:42 The Lord replied, 450 “Who then is the faithful and wise manager, 451 whom the master puts in charge of his household servants, 452 to give them their allowance of food at the proper time? 12:43 Blessed is that slave 453 whom his master finds at work 454 when he returns. 12:44 I tell you the truth, 455 the master 456 will put him in charge of all his possessions. 12:45 But if 457 that 458 slave should say to himself, 459 ‘My master is delayed 460 in returning,’ and he begins to beat 461 the other 462 slaves, both men and women, 463 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, 464 and assign him a place with the unfaithful. 465 12:47 That 466 servant who knew his master’s will but did not get ready or do what his master asked 467 will receive a severe beating. 12:48 But the one who did not know his master’s will 468 and did things worthy of punishment 469 will receive a light beating. 470 From everyone who has been given much, much will be required, 471 and from the one who has been entrusted with much, 472 even more will be asked. 473
12:49 “I have come 474 to bring 475 fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism 476 to undergo, 477 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! 478 12:52 For from now on 479 there will be five in one household divided, three against two and two against three. 12:53 They will be divided, 480 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 481 also said to the crowds, “When you see a cloud rising in the west, 482 you say at once, ‘A rainstorm 483 is coming,’ and it does. 12:55 And when you see the south wind 484 blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! 485 You know how to interpret the appearance of the earth and the sky, but how can you not know how 486 to interpret the present time?
12:57 “And 487 why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 488 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, 489 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!” 490
13:1 Now 491 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 492 13:2 He 493 answered them, “Do you think these Galileans were worse sinners 494 than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, 495 you will all perish as well! 496 13:4 Or those eighteen who were killed 497 when the tower in Siloam fell on them, 498 do you think they were worse offenders than all the others who live in Jerusalem? 499 13:5 No, I tell you! But unless you repent 500 you will all perish as well!” 501
13:6 Then 502 Jesus 503 told this parable: “A man had a fig tree 504 planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So 505 he said to the worker who tended the vineyard, ‘For 506 three years 507 now, I have come looking for fruit on this fig tree, and each time I inspect it 508 I find none. Cut 509 it down! Why 510 should it continue to deplete 511 the soil?’ 13:8 But the worker 512 answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 513 on it. 13:9 Then if 514 it bears fruit next year, 515 very well, 516 but if 517 not, you can cut it down.’”
13:10 Now he was teaching in one of the synagogues 518 on the Sabbath, 13:11 and a woman was there 519 who had been disabled by a spirit 520 for eighteen years. She 521 was bent over and could not straighten herself up completely. 522 13:12 When 523 Jesus saw her, he called her to him 524 and said, “Woman, 525 you are freed 526 from your infirmity.” 527 13:13 Then 528 he placed his hands on her, and immediately 529 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 530 should be done! 531 So come 532 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 533 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 534 and lead it to water? 535 13:16 Then 536 shouldn’t 537 this woman, a daughter of Abraham whom Satan 538 bound for eighteen long 539 years, be released from this imprisonment 540 on the Sabbath day?” 13:17 When 541 he said this all his adversaries were humiliated, 542 but 543 the entire crowd was rejoicing at all the wonderful things 544 he was doing. 545
13:18 Thus Jesus 546 asked, 547 “What is the kingdom of God 548 like? 549 To 550 what should I compare it? 13:19 It is like a mustard seed 551 that a man took and sowed 552 in his garden. It 553 grew and became a tree, 554 and the wild birds 555 nested in its branches.” 556
13:20 Again 557 he said, “To what should I compare the kingdom of God? 558 13:21 It is like yeast that a woman took and mixed with 559 three measures 560 of flour until all the dough had risen.” 561
[9:51] 1 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] 2 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] 3 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] 4 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 5 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] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:52] 7 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 8 tn Grk “sent messengers before his face,” an idiom.
[9:52] 9 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] 10 tn Or “to prepare (things) for him.”
[9:53] 13 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
[9:53] 14 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
[9:53] 15 tn Grk “because his face was set toward Jerusalem.”
[9:54] 20 tc Most
[9:55] 25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:55] 26 tc Many
[9:57] 31 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:57] 32 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
[9:57] 33 tc Most
[9:58] 37 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] 38 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] 43 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[9:60] 49 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:60] 50 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] 51 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] 55 tn Grk “And another also said.”
[9:61] 56 tn Grk “to those in my house.”
[9:62] 61 tn Here δέ (de) has not been translated.
[9:62] 62 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:62] 63 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] 64 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] 67 tn Grk “And after these things.” Here δέ (de) has not been translated.
[10:1] 68 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] 73 tn Here δέ (de) has not been translated.
[10:2] 74 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[10:2] 75 tn Grk “to thrust out.”
[10:3] 79 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] 80 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.
[10:3] 81 sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.
[10:4] 85 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] 86 tn Traditionally, “a purse.”
[10:4] 87 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:4] 88 tn Or “no one along the way.”
[10:5] 91 tn Here δέ (de) has not been translated.
[10:5] 92 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] 93 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] 97 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] 98 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] 103 tn Here δέ (de) has not been translated.
[10:7] 104 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
[10:7] 105 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
[10:8] 109 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] 110 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
[10:8] 111 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:9] 115 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] 116 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
[10:9] 117 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] 118 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] 121 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
[10:10] 123 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:10] 124 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] 125 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
[10:11] 128 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
[10:11] 129 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
[10:11] 130 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] 133 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] 139 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] 140 tn This introduces a second class (contrary to fact) condition in the Greek text.
[10:13] 141 tn Or “powerful deeds.”
[10:13] 142 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[10:13] 143 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] 145 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] 146 tn The interrogative particle introducing this question expects a negative reply.
[10:15] 147 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] 151 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] 152 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
[10:16] 153 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] 154 sn The one who sent me refers to God.
[10:17] 157 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:17] 158 tc See the tc note on the number “seventy-two” in Luke 10:1.
[10:17] 159 tn Or “the demons obey”; see L&N 36.18.
[10:17] 160 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
[10:18] 163 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] 164 tn This is an imperfect tense verb.
[10:18] 165 tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
[10:18] 166 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] 169 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
[10:19] 170 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] 171 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] 172 tn This is an emphatic double negative in the Greek text.
[10:20] 175 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] 176 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
[10:20] 177 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] 181 tn Grk “In that same hour” (L&N 67.1).
[10:21] 182 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:21] 183 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
[10:21] 185 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] 187 sn See 1 Cor 1:26-31.
[10:21] 188 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] 187 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] 188 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] 193 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:23] 194 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:23] 195 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] 196 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[10:23] 197 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] 199 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] 205 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] 206 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] 207 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[10:25] 208 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
[10:26] 211 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] 217 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] 218 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[10:27] 219 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] 220 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] 223 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:28] 224 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] 229 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] 230 tn Or “vindicate.”
[10:30] 235 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
[10:30] 236 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] 237 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:30] 238 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:30] 239 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] 240 sn That is, in a state between life and death; severely wounded.
[10:31] 241 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
[10:31] 242 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] 243 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
[10:31] 244 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] 245 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] 247 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
[10:32] 248 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] 253 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] 254 tn This is at the beginning of the clause, in emphatic position in the Greek text.
[10:33] 255 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] 256 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
[10:33] 257 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] 259 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] 260 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] 261 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
[10:34] 262 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] 263 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] 264 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
[10:35] 265 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:35] 266 tn Grk “two denarii.”
[10:35] 267 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
[10:36] 271 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] 277 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] 278 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] 279 tn Here δέ (de) has been translated as “so” to indicate the concluding summary.
[10:37] 280 tn This recalls the verb of the earlier reply in v. 28.
[10:38] 283 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:38] 284 tc Most
[10:39] 289 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:39] 290 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
[10:39] 291 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] 295 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] 296 tn Grk “with much serving.”
[10:40] 297 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
[10:40] 298 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
[10:40] 299 tn Grk “has left me to serve alone.”
[10:40] 300 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
[10:41] 301 tc Most
[10:41] 302 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
[10:41] 303 sn The double vocative Martha, Martha communicates emotion.
[10:41] 304 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
[10:42] 307 tc Or, with some
[10:42] 308 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] 313 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] 314 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 315 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 316 sn John refers to John the Baptist.
[11:1] 317 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] 319 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] 320 tc Most
[11:2] 321 tn Grk “hallowed be your name.”
[11:2] 322 tc Most
[11:3] 325 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] 331 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] 332 tc Most
[11:5] 337 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:5] 338 tn Grk “Who among you will have a friend and go to him.”
[11:5] 339 tn Grk “he will go to him.”
[11:5] 340 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
[11:6] 343 tn Grk “has come to me from the road.”
[11:6] 344 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] 349 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 350 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 351 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] 352 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] 355 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 356 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 357 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] 361 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 362 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] 363 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 367 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 368 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:11] 373 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[11:11] 374 tc Most
[11:11] 375 sn The snake probably refers to a water snake.
[11:12] 379 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
[11:13] 385 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
[11:13] 386 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] 391 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 392 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] 393 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] 394 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] 397 tn Grk “By Beelzebul.”
[11:16] 403 tn Grk “testing”; the participle is taken as indicating the purpose of the demand.
[11:16] 404 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] 405 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] 406 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] 409 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:17] 410 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] 411 tn Or “is left in ruins.”
[11:17] 412 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] 415 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] 416 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] 417 tn Grk “because.” “I ask you this” is supplied for the sake of English.
[11:19] 421 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] 422 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] 427 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] 428 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] 429 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] 433 tn The referent of the expression “a strong man” is Satan.
[11:21] 434 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] 435 tn Grk “his goods are in peace.”
[11:22] 439 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 440 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 441 tn Grk “stronger man than he attacks.”
[11:22] 442 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 443 tn Grk “on which he relied.”
[11:22] 444 tn Or “and distributes.”
[11:22] 445 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] 445 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] 446 sn For the image of scattering, see Pss. Sol. 17:18.
[11:24] 451 sn This is a reference to an evil spirit. See Luke 4:33.
[11:24] 452 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:24] 453 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] 454 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:24] 455 tc ‡ Most
[11:24] 456 tn Grk “I will return to my house from which I came.”
[11:25] 458 tn The words “the house” are not in Greek but are implied.
[11:25] 459 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] 463 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[11:26] 464 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:26] 465 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
[11:27] 469 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] 470 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] 471 tn For this term see L&N 8.69.
[11:27] 472 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] 476 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
[11:29] 481 tn Here δέ (de) has not been translated.
[11:29] 482 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 483 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] 484 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] 487 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
[11:30] 488 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] 489 tc Only the Western ms D and a few Itala
[11:31] 493 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] 494 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
[11:31] 495 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] 497 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] 499 tn See the note on the word “people” in v. 31.
[11:32] 500 tn Grk “at the preaching of Jonah.”
[11:33] 505 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] 506 tc The phrase “or under a basket” is lacking in some important and early
[11:34] 511 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] 512 tn Or “when it is sick” (L&N 23.149).
[11:35] 517 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
[11:35] 518 sn Here you is a singular pronoun, individualizing the application.
[11:36] 523 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
[11:36] 524 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] 525 tn Grk “not having any part dark.”
[11:36] 526 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
[11:37] 529 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] 530 sn See the note on Pharisees in 5:17.
[11:37] 531 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 532 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] 535 tn Here δέ (de) has not been translated.
[11:38] 536 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 537 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.
[11:39] 541 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.
[11:40] 547 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] 548 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] 553 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] 554 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] 555 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] 559 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] 560 tn Or “you tithe mint.”
[11:42] 561 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 562 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] 563 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 564 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 565 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] 566 sn See the note on synagogues in 4:15.
[11:43] 567 tn Grk “and the greetings.”
[11:44] 571 tc Most
[11:44] 572 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 573 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] 577 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 578 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 583 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 585 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 586 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 587 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] 589 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] 590 tn Or “forefathers”; Grk “fathers.”
[11:48] 595 tn Grk “you are witnesses and approve of.”
[11:48] 596 tn Or “forefathers”; Grk “fathers.”
[11:48] 597 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 598 tn “Their,” i.e., the prophets.
[11:48] 599 tc The majority of
[11:49] 601 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 607 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] 608 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 609 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 613 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 614 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 615 tn Or “who perished.”
[11:51] 616 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] 617 tn Or “required from.”
[11:52] 619 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] 620 tn Or “you tried to prevent.”
[11:53] 625 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 627 tn For this term see L&N 33.183.
[11:54] 631 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 632 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] 637 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
[12:1] 638 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:1] 639 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] 640 sn See the note on Pharisees in 5:17.
[12:1] 641 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
[12:2] 644 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] 649 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] 650 tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”
[12:3] 651 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] 652 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] 655 tn Here δέ (de) has not been translated.
[12:4] 656 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[12:5] 661 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
[12:5] 662 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] 663 tn The direct object (“you”) is understood.
[12:5] 664 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] 667 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] 673 sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.
[12:8] 679 tn Here δέ (de) has not been translated.
[12:8] 681 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] 682 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] 685 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] 686 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
[12:11] 691 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] 692 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] 693 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] 697 tn Grk “in that very hour” (an idiom).
[12:12] 698 tn Grk “what it is necessary to say.”
[12:13] 703 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 704 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] 709 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:14] 710 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] 711 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
[12:15] 715 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:15] 716 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
[12:15] 717 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] 721 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:16] 722 tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:16] 723 tn Or “yielded a plentiful harvest.”
[12:17] 727 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
[12:17] 728 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:17] 729 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] 733 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:18] 734 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
[12:19] 739 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
[12:20] 745 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] 746 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] 747 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] 751 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] 757 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] 758 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 759 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] 760 tn Or “do not be anxious.”
[12:22] 761 tc Most
[12:22] 762 tc Some
[12:24] 763 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] 764 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] 769 tn Or “by being anxious.”
[12:25] 770 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] 775 tn This is a first class condition in the Greek text.
[12:26] 776 tn Or “why are you anxious for.”
[12:27] 781 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] 782 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] 787 tn This is a first class condition in the Greek text.
[12:28] 788 tn Grk “grass in the field.”
[12:28] 789 tn Grk “which is in the field today.”
[12:28] 790 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] 791 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] 793 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 794 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] 795 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] 805 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 806 tc Most
[12:31] 807 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] 811 tn Or perhaps, “your Father chooses.”
[12:33] 817 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] 818 tn Grk “give alms,” but this term is not in common use today.
[12:33] 819 tn Grk “in the heavens.”
[12:33] 820 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 821 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] 823 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
[12:35] 829 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] 830 sn Keep your lamps burning means to be ready at all times.
[12:36] 835 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] 836 sn An ancient wedding celebration could last for days (Tob 11:18).
[12:37] 841 tn See the note on the word “slave” in 7:2.
[12:37] 842 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
[12:37] 843 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:37] 844 tn See v. 35 (same verb).
[12:37] 845 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] 846 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:37] 847 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] 847 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] 848 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] 849 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
[12:39] 853 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] 854 tc Most
[12:40] 859 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] 865 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:41] 866 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] 871 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
[12:42] 872 tn Or “administrator,” “steward” (L&N 37.39).
[12:42] 873 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
[12:43] 877 tn See the note on the word “slave” in 7:2.
[12:43] 878 tn That is, doing his job, doing what he is supposed to be doing.
[12:44] 883 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”
[12:44] 884 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
[12:45] 889 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] 890 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] 891 tn Grk “should say in his heart.”
[12:45] 892 tn Or “is taking a long time.”
[12:45] 893 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] 894 tn The word “other” is not in the Greek text, but is implied.
[12:45] 895 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] 895 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] 896 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] 901 tn Here δέ (de) has not been translated.
[12:47] 902 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] 907 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] 909 tn Grk “will receive few (blows).”
[12:48] 910 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
[12:48] 911 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
[12:48] 912 tn Grk “they will ask even more.”
[12:49] 913 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] 914 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[12:50] 919 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] 920 tn Grk “to be baptized with.”
[12:51] 925 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
[12:52] 931 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
[12:53] 937 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] 943 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] 944 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
[12:54] 945 tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
[12:55] 949 sn The south wind comes from the desert, and thus brings scorching heat.
[12:56] 955 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
[12:56] 956 tc Most
[12:57] 961 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] 967 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] 968 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] 973 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] 979 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 980 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] 985 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:2] 986 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] 991 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
[13:3] 992 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] 997 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] 998 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] 999 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:5] 1003 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
[13:5] 1004 tn Grk “similarly.”
[13:6] 1009 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:6] 1010 tn Grk “he”; the referent has been specified in the translation for clarity.
[13:6] 1011 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
[13:7] 1015 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] 1016 tn Grk “Behold, for.”
[13:7] 1017 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] 1018 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] 1019 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] 1020 tn Grk “Why indeed.” Here καί (kai) has not been translated.
[13:7] 1021 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
[13:8] 1021 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
[13:8] 1022 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
[13:9] 1027 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] 1028 tn Grk “the coming [season].”
[13:9] 1029 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
[13:9] 1030 tn This is a first class condition in the Greek text, showing which of the options is assumed.
[13:10] 1033 sn See the note on synagogues in 4:15.
[13:11] 1039 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] 1040 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
[13:11] 1041 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] 1042 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] 1045 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[13:12] 1046 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] 1047 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] 1048 tn Or “released.”
[13:12] 1049 tn Or “sickness.”
[13:13] 1051 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:13] 1052 sn The healing took place immediately.
[13:14] 1057 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] 1058 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
[13:14] 1059 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[13:15] 1063 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
[13:15] 1064 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
[13:15] 1065 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] 1069 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
[13:16] 1070 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] 1071 sn Note that this is again a battle between Satan and God; see 11:18-23.
[13:16] 1072 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
[13:16] 1073 tn Or “bondage”; Grk “bond.”
[13:17] 1075 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:17] 1076 tn Or “were put to shame.”
[13:17] 1077 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:17] 1078 sn Concerning all the wonderful things see Luke 7:16; 19:37.
[13:17] 1079 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
[13:18] 1081 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:18] 1082 tn Grk “said,” but what follows is a question.
[13:18] 1083 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] 1084 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] 1085 tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:19] 1087 sn The mustard seed was noted for its tiny size.
[13:19] 1089 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] 1090 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] 1091 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] 1092 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] 1093 tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:20] 1094 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] 1100 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.
