Discovery BoxLuke 9:51--18:14
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
13:22 Then 562 Jesus 563 traveled throughout 564 towns 565 and villages, teaching and making his way toward 566 Jerusalem. 567 13:23 Someone 568 asked 569 him, “Lord, will only a few 570 be saved?” So 571 he said to them, 13:24 “Exert every effort 572 to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once 573 the head of the house 574 gets up 575 and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 576 let us in!’ 577 But he will answer you, 578 ‘I don’t know where you come from.’ 579 13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 580 13:27 But 581 he will reply, 582 ‘I don’t know where you come from! 583 Go away from me, all you evildoers!’ 584 13:28 There will be weeping and gnashing of teeth 585 when you see Abraham, Isaac, Jacob, 586 and all the prophets in the kingdom of God 587 but you yourselves thrown out. 588 13:29 Then 589 people 590 will come from east and west, and from north and south, and take their places at the banquet table 591 in the kingdom of God. 592 13:30 But 593 indeed, 594 some are last 595 who will be first, and some are first who will be last.”
13:31 At that time, 596 some Pharisees 597 came up and said to Jesus, 598 “Get away from here, 599 because Herod 600 wants to kill you.” 13:32 But 601 he said to them, “Go 602 and tell that fox, 603 ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 604 I will complete my work. 605 13:33 Nevertheless I must 606 go on my way today and tomorrow and the next day, because it is impossible 607 that a prophet should be killed 608 outside Jerusalem.’ 609 13:34 O Jerusalem, Jerusalem, 610 you who kill the prophets and stone those who are sent to you! 611 How often I have longed 612 to gather your children together as a hen gathers her chicks under her wings, but 613 you would have none of it! 614 13:35 Look, your house is forsaken! 615 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 616
14:1 Now 617 one Sabbath when Jesus went to dine 618 at the house of a leader 619 of the Pharisees, 620 they were watching 621 him closely. 14:2 There 622 right 623 in front of him was a man suffering from dropsy. 624 14:3 So 625 Jesus asked 626 the experts in religious law 627 and the Pharisees, “Is it lawful to heal on the Sabbath 628 or not?” 14:4 But they remained silent. So 629 Jesus 630 took hold of the man, 631 healed him, and sent him away. 632 14:5 Then 633 he said to them, “Which of you, if you have a son 634 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 635 they could not reply 636 to this.
14:7 Then 637 when Jesus 638 noticed how the guests 639 chose the places of honor, 640 he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, 641 do not take 642 the place of honor, because a person more distinguished than you may have been invited by your host. 643 14:9 So 644 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 645 you will begin to move to the least important 646 place. 14:10 But when you are invited, go and take the least important place, so that when your host 647 approaches he will say to you, ‘Friend, move up here to a better place.’ 648 Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but 649 the one who humbles 650 himself will be exalted.”
14:12 He 651 said also to the man 652 who had invited him, “When you host a dinner or a banquet, 653 don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, 654 invite the poor, the crippled, 655 the lame, and 656 the blind. 657 14:14 Then 658 you will be blessed, 659 because they cannot repay you, for you will be repaid 660 at the resurrection of the righteous.”
14:15 When 661 one of those at the meal with Jesus 662 heard this, he said to him, “Blessed is everyone 663 who will feast 664 in the kingdom of God!” 665 14:16 But Jesus 666 said to him, “A man once gave a great banquet 667 and invited 668 many guests. 669 14:17 At 670 the time for the banquet 671 he sent his slave 672 to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all 673 began to make excuses. 674 The first said to him, ‘I have bought a field, 675 and I must go out and see it. Please excuse me.’ 676 14:19 Another 677 said, ‘I have bought five yoke of oxen, 678 and I am going out 679 to examine them. Please excuse me.’ 14:20 Another 680 said, ‘I just got married, and I cannot come.’ 681 14:21 So 682 the slave came back and reported this to his master. Then the master of the household was furious 683 and said to his slave, ‘Go out quickly 684 to the streets and alleys of the city, 685 and bring in the poor, 686 the crippled, 687 the blind, and the lame.’ 14:22 Then 688 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 689 14:23 So 690 the master said to his 691 slave, ‘Go out to the highways 692 and country roads 693 and urge 694 people 695 to come in, so that my house will be filled. 696 14:24 For I tell you, not one of those individuals 697 who were invited 698 will taste my banquet!’” 699
14:25 Now large crowds 700 were accompanying Jesus, 701 and turning to them he said, 14:26 “If anyone comes to me and does not hate 702 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 703 he cannot be my disciple. 14:27 Whoever does not carry his own cross 704 and follow 705 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 706 first and compute the cost 707 to see if he has enough money to complete it? 14:29 Otherwise, 708 when he has laid 709 a foundation and is not able to finish the tower, 710 all who see it 711 will begin to make fun of 712 him. 14:30 They will say, 713 ‘This man 714 began to build and was not able to finish!’ 715 14:31 Or what king, going out to confront another king in battle, will not sit down 716 first and determine whether he is able with ten thousand to oppose 717 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 718 he will send a representative 719 while the other is still a long way off and ask for terms of peace. 720 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 721
14:34 “Salt 722 is good, but if salt loses its flavor, 723 how can its flavor be restored? 14:35 It is of no value 724 for the soil or for the manure pile; it is to be thrown out. 725 The one who has ears to hear had better listen!” 726
15:1 Now all the tax collectors 727 and sinners were coming 728 to hear him. 15:2 But 729 the Pharisees 730 and the experts in the law 731 were complaining, 732 “This man welcomes 733 sinners and eats with them.”
15:3 So 734 Jesus 735 told them 736 this parable: 737 15:4 “Which one 738 of you, if he has a hundred 739 sheep and loses one of them, would not leave the ninety-nine in the open pasture 740 and go look for 741 the one that is lost until he finds it? 742 15:5 Then 743 when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning 744 home, he calls together 745 his 746 friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner 747 who repents than over ninety-nine righteous people 748 who have no need to repent. 749
15:8 “Or what woman, if she has ten silver coins 750 and loses 751 one of them, 752 does not light a lamp, sweep 753 the house, and search thoroughly until she finds it? 15:9 Then 754 when she has found it, she calls together her 755 friends and neighbors, saying, ‘Rejoice 756 with me, for I have found the coin 757 that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels 758 over one sinner who repents.”
15:11 Then 759 Jesus 760 said, “A man had two sons. 15:12 The 761 younger of them said to his 762 father, ‘Father, give me the share of the estate 763 that will belong 764 to me.’ So 765 he divided his 766 assets between them. 767 15:13 After 768 a few days, 769 the younger son gathered together all he had and left on a journey to a distant country, and there he squandered 770 his wealth 771 with a wild lifestyle. 15:14 Then 772 after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for 773 one of the citizens of that country, who 774 sent him to his fields to feed pigs. 775 15:16 He 776 was longing to eat 777 the carob pods 778 the pigs were eating, but 779 no one gave him anything. 15:17 But when he came to his senses 780 he said, ‘How many of my father’s hired workers have food 781 enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned 782 against heaven 783 and against 784 you. 15:19 I am no longer worthy to be called your son; treat me 785 like one of your hired workers.”’ 15:20 So 786 he got up and went to his father. But while he was still a long way from home 787 his father saw him, and his heart went out to him; 788 he ran and hugged 789 his son 790 and kissed him. 15:21 Then 791 his son said to him, ‘Father, I have sinned against heaven 792 and against you; I am no longer worthy to be called your son.’ 793 15:22 But the father said to his slaves, 794 ‘Hurry! Bring the best robe, 795 and put it on him! Put a ring on his finger 796 and sandals 797 on his feet! 15:23 Bring 798 the fattened calf 799 and kill it! Let us eat 800 and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ 801 So 802 they began to celebrate.
15:25 “Now his older son was in the field. As 803 he came and approached the house, he heard music 804 and dancing. 15:26 So 805 he called one of the slaves 806 and asked what was happening. 15:27 The slave replied, 807 ‘Your brother has returned, and your father has killed the fattened calf 808 because he got his son 809 back safe and sound.’ 15:28 But the older son 810 became angry 811 and refused 812 to go in. His father came out and appealed to him, 15:29 but he answered 813 his father, ‘Look! These many years I have worked like a slave 814 for you, and I never disobeyed your commands. Yet 815 you never gave me even a goat 816 so that I could celebrate with my friends! 15:30 But when this son of yours 817 came back, who has devoured 818 your assets with prostitutes, 819 you killed the fattened calf 820 for him!’ 15:31 Then 821 the father 822 said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate 823 to celebrate and be glad, for your brother 824 was dead, and is alive; he was lost and is found.’” 825
16:1 Jesus 826 also said to the disciples, “There was a rich man who was informed of accusations 827 that his manager 828 was wasting 829 his assets. 16:2 So 830 he called the manager 831 in and said to him, ‘What is this I hear about you? 832 Turn in the account of your administration, 833 because you can no longer be my manager.’ 16:3 Then 834 the manager said to himself, ‘What should I do, since my master is taking my position 835 away from me? I’m not strong enough to dig, 836 and I’m too ashamed 837 to beg. 16:4 I know 838 what to do so that when I am put out of management, people will welcome me into their homes.’ 839 16:5 So 840 he contacted 841 his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man 842 replied, ‘A hundred measures 843 of olive oil.’ The manager 844 said to him, ‘Take your bill, sit down quickly, and write fifty.’ 845 16:7 Then he said to another, ‘And how much do you owe?’ The second man 846 replied, ‘A hundred measures 847 of wheat.’ The manager 848 said to him, ‘Take your bill, and write eighty.’ 849 16:8 The 850 master commended the dishonest 851 manager because he acted shrewdly. 852 For the people 853 of this world are more shrewd in dealing with their contemporaries 854 than the people 855 of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, 856 so that when it runs out you will be welcomed 857 into the eternal homes. 858
16:10 “The one who is faithful in a very little 859 is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy 860 in handling worldly wealth, 861 who will entrust you with the true riches? 862 16:12 And if you haven’t been trustworthy 863 with someone else’s property, 864 who will give you your own 865 ? 16:13 No servant can serve two masters, for either he will hate 866 the one and love the other, or he will be devoted to the one and despise 867 the other. You cannot serve God and money.” 868
16:14 The Pharisees 869 (who loved money) heard all this and ridiculed 870 him. 16:15 But 871 Jesus 872 said to them, “You are the ones who justify yourselves in men’s eyes, 873 but God knows your hearts. For what is highly prized 874 among men is utterly detestable 875 in God’s sight.
16:16 “The law and the prophets were in force 876 until John; 877 since then, 878 the good news of the kingdom of God 879 has been proclaimed, and everyone is urged to enter it. 880 16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter 881 in the law to become void. 882
16:18 “Everyone who divorces his wife and marries 883 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.
16:19 “There was a rich man who dressed in purple 884 and fine linen and who feasted sumptuously 885 every day. 16:20 But at his gate lay 886 a poor man named Lazarus 887 whose body was covered with sores, 888 16:21 who longed to eat 889 what fell from the rich man’s table. In addition, the dogs 890 came and licked 891 his sores.
16:22 “Now 892 the poor man died and was carried by the angels to Abraham’s side. 893 The 894 rich man also died and was buried. 895 16:23 And in hell, 896 as he was in torment, 897 he looked up 898 and saw Abraham far off with Lazarus at his side. 899 16:24 So 900 he called out, 901 ‘Father Abraham, have mercy on me, and send Lazarus 902 to dip the tip of his finger 903 in water and cool my tongue, because I am in anguish 904 in this fire.’ 905 16:25 But Abraham said, ‘Child, 906 remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. 907 16:26 Besides all this, 908 a great chasm 909 has been fixed between us, 910 so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So 911 the rich man 912 said, ‘Then I beg you, father – send Lazarus 913 to my father’s house 16:28 (for I have five brothers) to warn 914 them so that they don’t come 915 into this place of torment.’ 16:29 But Abraham said, 916 ‘They have Moses and the prophets; they must respond to 917 them.’ 16:30 Then 918 the rich man 919 said, ‘No, father Abraham, but if someone from the dead 920 goes to them, they will repent.’ 16:31 He 921 replied to him, ‘If they do not respond to 922 Moses and the prophets, they will not be convinced even if someone rises from the dead.’” 923
17:1 Jesus 924 said to his disciples, “Stumbling blocks are sure to come, but woe 925 to the one through whom they come! 17:2 It would be better for him to have a millstone 926 tied around his neck and be thrown into the sea 927 than for him to cause one of these little ones to sin. 928 17:3 Watch 929 yourselves! If 930 your brother 931 sins, rebuke him. If 932 he repents, forgive him. 17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive 933 him.”
17:5 The 934 apostles said to the Lord, “Increase our faith!” 935 17:6 So 936 the Lord replied, 937 “If 938 you had faith the size of 939 a mustard seed, you could say to this black mulberry 940 tree, ‘Be pulled out by the roots and planted in the sea,’ 941 and it would obey 942 you.
17:7 “Would any one of you say 943 to your slave 944 who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 945 17:8 Won’t 946 the master 947 instead say to him, ‘Get my dinner ready, and make yourself ready 948 to serve me while 949 I eat and drink. Then 950 you may eat and drink’? 17:9 He won’t thank the slave because he did what he was told, 951 will he? 952 17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; 953 we have only done what was our duty.’” 954
17:11 Now on 955 the way to Jerusalem, 956 Jesus 957 was passing along 958 between Samaria and Galilee. 17:12 As 959 he was entering 960 a village, ten men with leprosy 961 met him. They 962 stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy 963 on us.” 17:14 When 964 he saw them he said, “Go 965 and show yourselves to the priests.” 966 And 967 as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising 968 God with a loud voice. 17:16 He 969 fell with his face to the ground 970 at Jesus’ feet and thanked him. 971 (Now 972 he was a Samaritan.) 973 17:17 Then 974 Jesus said, 975 “Were 976 not ten cleansed? Where are the other 977 nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” 978 17:19 Then 979 he said to the man, 980 “Get up and go your way. Your faith has made you well.” 981
17:20 Now at one point 982 the Pharisees 983 asked Jesus 984 when the kingdom of God 985 was coming, so he answered, “The kingdom of God is not coming with signs 986 to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is 987 in your midst.” 988
17:22 Then 989 he said to the disciples, “The days are coming when you will desire to see one of the days 990 of the Son of Man, and you will not see it. 17:23 Then people 991 will say to you, ‘Look, there he is!’ 992 or ‘Look, here he is!’ Do not go out or chase after them. 993 17:24 For just like the lightning flashes 994 and lights up the sky from one side to the other, so will the Son of Man be in his day. 995 17:25 But first he must 996 suffer many things and be rejected by this generation. 17:26 Just 997 as it was 998 in the days of Noah, 999 so too it will be in the days of the Son of Man. 17:27 People 1000 were eating, 1001 they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then 1002 the flood came and destroyed them all. 1003 17:28 Likewise, just as it was 1004 in the days of Lot, people 1005 were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. 1006 17:30 It will be the same on the day the Son of Man is revealed. 17:31 On that day, anyone who is on the roof, 1007 with his goods in the house, must not come down 1008 to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! 1009 17:33 Whoever tries to keep 1010 his life will lose it, but whoever loses his life 1011 will preserve it. 17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. 1012 17:35 There will be two women grinding grain together; 1013 one will be taken and the other left.”
17:36 [[EMPTY]] 101417:37 Then 1015 the disciples 1016 said 1017 to him, “Where, 1018 Lord?” He replied to them, “Where the dead body 1019 is, there the vultures 1020 will gather.” 1021
18:1 Then 1022 Jesus 1023 told them a parable to show them they should always 1024 pray and not lose heart. 1025 18:2 He said, 1026 “In a certain city 1027 there was a judge 1028 who neither feared God nor respected people. 1029 18:3 There was also a widow 1030 in that city 1031 who kept coming 1032 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 1033 a while he refused, but later on 1034 he said to himself, ‘Though I neither fear God nor have regard for people, 1035 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 1036 by her unending pleas.’” 1037 18:6 And the Lord said, “Listen to what the unrighteous judge says! 1038 18:7 Won’t 1039 God give justice to his chosen ones, who cry out 1040 to him day and night? 1041 Will he delay 1042 long to help them? 18:8 I tell you, he will give them justice speedily. 1043 Nevertheless, when the Son of Man comes, will he find faith 1044 on earth?”
18:9 Jesus 1045 also told this parable to some who were confident that they were righteous and looked down 1046 on everyone else. 18:10 “Two men went up 1047 to the temple to pray, one a Pharisee 1048 and the other a tax collector. 1049 18:11 The Pharisee stood and prayed about himself like this: 1050 ‘God, I thank 1051 you that I am not like other people: 1052 extortionists, 1053 unrighteous people, 1054 adulterers – or even like this tax collector. 1055 18:12 I fast twice 1056 a week; I give a tenth 1057 of everything I get.’ 18:13 The tax collector, however, stood 1058 far off and would not even look up 1059 to heaven, but beat his breast and said, ‘God, be merciful 1060 to me, sinner that I am!’ 1061 18:14 I tell you that this man went down to his home justified 1062 rather than the Pharisee. 1063 For everyone who exalts 1064 himself will be humbled, but he who humbles himself will be exalted.”
[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.
[13:21] 1101 tn Grk “it was all leavened.”
[13:22] 1105 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:22] 1106 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:22] 1107 tn This is a distributive use of κατά (kata); see L&N 83:12.
[13:22] 1109 tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.
[13:22] 1110 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:23] 1111 tn Here δέ (de) has not been translated.
[13:23] 1112 tn Grk “said to.”
[13:23] 1113 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
[13:23] 1114 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
[13:24] 1117 tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.
[13:25] 1123 tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.
[13:25] 1124 tn Or “the master of the household.”
[13:25] 1125 tn Or “rises,” or “stands up.”
[13:25] 1127 tn Grk “Open to us.”
[13:25] 1128 tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”
[13:25] 1129 sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.
[13:26] 1129 sn This term refers to wide streets, and thus suggests the major streets of a city.
[13:27] 1135 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:27] 1136 tc Most
[13:27] 1137 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.
[13:27] 1138 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
[13:28] 1141 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[13:28] 1142 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:28] 1143 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:28] 1144 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.
[13:29] 1147 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
[13:29] 1148 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
[13:29] 1149 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.
[13:29] 1150 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:30] 1153 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:30] 1155 sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”
[13:31] 1159 tn Grk “At that very hour.”
[13:31] 1160 sn See the note on Pharisees in 5:17.
[13:31] 1161 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:31] 1162 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
[13:31] 1163 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[13:32] 1165 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:32] 1166 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[13:32] 1167 sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).
[13:32] 1168 sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.
[13:32] 1169 tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
[13:33] 1171 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
[13:33] 1172 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
[13:33] 1173 tn Or “should perish away from.”
[13:33] 1174 sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.
[13:34] 1177 sn The double use of the city’s name betrays intense emotion.
[13:34] 1178 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[13:34] 1179 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[13:34] 1180 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:34] 1181 tn Grk “you were not willing.”
[13:35] 1183 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 1184 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
[14:1] 1189 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:1] 1190 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 1191 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 1192 sn See the note on Pharisees in 5:17.
[14:1] 1193 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 1195 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 1196 tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.
[14:2] 1197 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 1201 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).
[14:3] 1202 tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”
[14:3] 1203 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 1204 sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?
[14:4] 1207 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).
[14:4] 1208 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 1209 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 1210 tn Or “and let him go.”
[14:5] 1213 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 1214 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
[14:6] 1219 tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.
[14:6] 1220 sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.
[14:7] 1225 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:7] 1226 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:7] 1227 tn Grk “those who were invited.”
[14:7] 1228 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
[14:8] 1231 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
[14:8] 1232 tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[14:8] 1233 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
[14:9] 1237 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:9] 1238 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
[14:9] 1239 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
[14:10] 1243 tn Grk “the one who invited you.”
[14:10] 1244 tn Grk “Go up higher.” This means to move to a more important place.
[14:11] 1249 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
[14:11] 1250 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
[14:12] 1255 tn Here δέ (de) has not been translated.
[14:12] 1256 sn That is, the leader of the Pharisees (v. 1).
[14:12] 1257 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
[14:13] 1261 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
[14:13] 1262 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
[14:13] 1263 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
[14:13] 1264 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
[14:14] 1267 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:14] 1268 sn You will be blessed. God notes and approves of such generosity.
[14:14] 1269 sn The passive verb will be repaid looks at God’s commendation.
[14:15] 1273 tn Here δέ (de) has not been translated.
[14:15] 1274 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 1275 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 1276 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 1277 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[14:16] 1279 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 1281 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
[14:16] 1282 tn The word “guests” is not in the Greek text but is implied.
[14:17] 1285 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:17] 1287 tn See the note on the word “slave” in 7:2.
[14:18] 1291 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 1292 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
[14:18] 1293 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 1294 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
[14:19] 1297 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 1298 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 1299 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
[14:20] 1303 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 1304 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
[14:21] 1309 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 1310 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
[14:21] 1311 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
[14:21] 1313 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
[14:21] 1314 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:22] 1315 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 1316 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
[14:23] 1321 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 1322 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 1323 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
[14:23] 1324 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
[14:23] 1325 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
[14:23] 1326 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:23] 1327 sn So that my house will be filled. God will bless many people.
[14:24] 1327 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
[14:24] 1328 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
[14:25] 1333 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
[14:25] 1334 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:26] 1339 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 1340 tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[14:27] 1345 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
[14:27] 1346 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 1351 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 1352 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
[14:29] 1357 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”
[14:29] 1358 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 1359 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 1360 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 1361 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 1363 tn Grk “make fun of him, saying.”
[14:30] 1364 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
[14:30] 1365 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
[14:31] 1369 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 1370 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 1375 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
[14:32] 1376 tn Grk “a messenger.”
[14:32] 1377 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
[14:33] 1381 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.
[14:34] 1387 tn Grk “Now salt…”; here οὖν has not been translated.
[14:34] 1388 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[14:35] 1393 tn Or “It is not useful” (L&N 65.32).
[14:35] 1394 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 1395 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
[15:1] 1399 sn See the note on tax collectors in 3:12.
[15:1] 1400 tn Grk “were drawing near.”
[15:2] 1405 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:2] 1406 sn See the note on Pharisees in 5:17.
[15:2] 1407 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[15:2] 1408 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:2] 1409 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
[15:3] 1411 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.
[15:3] 1412 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:3] 1413 sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.
[15:3] 1414 tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[15:4] 1417 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[15:4] 1418 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[15:4] 1419 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
[15:4] 1420 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
[15:4] 1421 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[15:5] 1423 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:6] 1429 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:6] 1430 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
[15:6] 1431 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
[15:7] 1435 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
[15:7] 1436 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
[15:7] 1437 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
[15:8] 1441 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
[15:8] 1442 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.
[15:8] 1443 tn Grk “one coin.”
[15:8] 1444 tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[15:9] 1447 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:9] 1448 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:9] 1449 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
[15:10] 1453 sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
[15:11] 1459 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:11] 1460 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:12] 1465 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:12] 1466 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 1467 tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”
[15:12] 1468 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
[15:12] 1469 tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
[15:12] 1470 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 1471 sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).
[15:13] 1471 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:13] 1472 tn Grk “after not many days.”
[15:13] 1473 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
[15:13] 1474 tn Or “estate” (the same word has been translated “estate” in v. 12).
[15:14] 1477 tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:15] 1483 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
[15:15] 1484 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
[15:15] 1485 sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
[15:16] 1489 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:16] 1490 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
[15:16] 1491 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
[15:16] 1492 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:17] 1495 tn Grk “came to himself” (an idiom).
[15:17] 1496 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
[15:18] 1501 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
[15:18] 1502 sn The phrase against heaven is a circumlocution for God.
[15:18] 1503 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”
[15:19] 1507 tn Or “make me.” Here is a sign of total humility.
[15:20] 1513 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:20] 1514 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
[15:20] 1515 tn Or “felt great affection for him,” “felt great pity for him.”
[15:20] 1516 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
[15:20] 1517 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
[15:21] 1519 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:21] 1520 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
[15:21] 1521 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
[15:22] 1525 tn See the note on the word “slave” in 7:2.
[15:22] 1526 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
[15:22] 1527 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
[15:22] 1528 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
[15:23] 1531 tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[15:23] 1532 tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.
[15:23] 1533 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
[15:24] 1537 sn This statement links the parable to the theme of 15:6, 9.
[15:24] 1538 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
[15:25] 1543 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:25] 1544 sn This would have been primarily instrumental music, but might include singing as well.
[15:26] 1549 tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.
[15:26] 1550 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
[15:27] 1555 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
[15:27] 1556 tn See note on the phrase “fattened calf” in v. 23.
[15:27] 1557 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
[15:28] 1561 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
[15:28] 1562 tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.
[15:28] 1563 sn Ironically the attitude of the older son has left him outside and without joy.
[15:29] 1567 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
[15:29] 1568 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
[15:29] 1569 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
[15:29] 1570 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
[15:30] 1573 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
[15:30] 1574 sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
[15:30] 1575 sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.
[15:30] 1576 sn See note on the phrase “fattened calf” in v. 23.
[15:31] 1579 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
[15:31] 1580 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
[15:32] 1585 tn Or “necessary.”
[15:32] 1586 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
[15:32] 1587 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
[16:1] 1591 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[16:1] 1592 tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”
[16:1] 1593 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
[16:1] 1594 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
[16:2] 1597 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
[16:2] 1598 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
[16:2] 1599 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
[16:2] 1600 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").
[16:3] 1603 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
[16:3] 1604 tn Grk “the stewardship,” “the management.”
[16:3] 1605 tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.
[16:3] 1606 tn Grk “I do not have strength to dig; I am ashamed to beg.”
[16:4] 1609 tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.
[16:4] 1610 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
[16:5] 1615 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
[16:5] 1616 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[16:6] 1621 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
[16:6] 1622 sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.
[16:6] 1623 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
[16:6] 1624 sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.
[16:7] 1627 tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
[16:7] 1628 sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
[16:7] 1629 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
[16:7] 1630 sn The percentage of reduction may not be as great because of the change in material.
[16:8] 1633 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:8] 1634 sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.
[16:8] 1635 sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.
[16:8] 1636 tn Grk “sons” (an idiom).
[16:8] 1637 tn Grk “with their own generation.”
[16:8] 1638 tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.
[16:9] 1639 tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).
[16:9] 1640 sn The passive refers to the welcome of heaven.
[16:9] 1641 tn Grk “eternal tents” (as dwelling places).
[16:10] 1645 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
[16:11] 1651 tn Or “faithful.”
[16:11] 1652 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
[16:11] 1653 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
[16:12] 1657 tn Or “faithful.”
[16:12] 1658 tn Grk “have not been faithful with what is another’s.”
[16:12] 1659 tn Grk “what is your own.”
[16:13] 1663 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[16:13] 1664 tn Or “and treat [the other] with contempt.”
[16:13] 1665 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.
[16:14] 1669 sn See the note on Pharisees in 5:17.
[16:14] 1670 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[16:15] 1675 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[16:15] 1676 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[16:15] 1677 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
[16:15] 1678 tn Or “exalted.” This refers to the pride that often comes with money and position.
[16:15] 1679 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
[16:16] 1681 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
[16:16] 1682 sn John refers to John the Baptist.
[16:16] 1683 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
[16:16] 1684 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[16:16] 1685 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
[16:17] 1687 tn Or “one small part of a letter” (L&N 33.37).
[16:17] 1688 tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
[16:18] 1693 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.
[16:19] 1699 sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.
[16:19] 1700 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
[16:20] 1705 tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).
[16:20] 1706 sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.
[16:20] 1707 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
[16:21] 1711 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
[16:21] 1712 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
[16:21] 1713 sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.
[16:22] 1717 tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[16:22] 1718 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
[16:22] 1719 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:22] 1720 sn The shorter description suggests a different fate, which is confirmed in the following verses.
[16:23] 1723 sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).
[16:23] 1724 sn Hades is a place of torment, especially as one knows that he is separated from God.
[16:23] 1725 tn Grk “he lifted up his eyes” (an idiom).
[16:23] 1726 tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”
[16:24] 1729 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
[16:24] 1730 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
[16:24] 1731 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
[16:24] 1732 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
[16:24] 1733 tn Or “in terrible pain” (L&N 24.92).
[16:24] 1734 sn Fire in this context is OT imagery; see Isa 66:24.
[16:25] 1735 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
[16:25] 1736 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
[16:26] 1741 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
[16:26] 1742 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
[16:26] 1743 tn Grk “between us and you.”
[16:27] 1747 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
[16:27] 1748 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:27] 1749 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
[16:28] 1753 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
[16:28] 1754 tn Grk “lest they also come.”
[16:29] 1759 tn Grk “says.” This is one of the few times Luke uses the historical present.
[16:29] 1760 tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).
[16:30] 1765 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:30] 1766 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:30] 1767 sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.
[16:31] 1771 tn Here δέ (de) has not been translated.
[16:31] 1772 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
[16:31] 1773 sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
[17:1] 1777 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[17:1] 1778 sn See Luke 6:24-26.
[17:2] 1783 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).
[17:2] 1784 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”
[17:2] 1785 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
[17:3] 1789 tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.
[17:3] 1790 tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.
[17:3] 1791 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[17:3] 1792 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:4] 1795 sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.
[17:5] 1801 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 1802 sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.
[17:6] 1807 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[17:6] 1809 tn This is a mixed condition, with ἄν (an) in the apodosis.
[17:6] 1810 tn Grk “faith as,” “faith like.”
[17:6] 1811 sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
[17:6] 1812 tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).
[17:6] 1813 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
[17:7] 1813 tn Grk “Who among you, having a slave… would say to him.”
[17:7] 1814 tn See the note on the word “slave” in 7:2.
[17:7] 1815 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.
[17:8] 1819 tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.
[17:8] 1820 tn Grk “he”; the referent has been specified in the translation for clarity.
[17:8] 1821 tn Grk “and gird yourself” (with an apron or towel, in preparation for service).
[17:8] 1822 tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”
[17:8] 1823 tn Grk “after these things.”
[17:9] 1825 tn Grk “did what was commanded.”
[17:9] 1826 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.
[17:10] 1831 tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).
[17:10] 1832 tn Or “we have only done what we were supposed to do.”
[17:11] 1837 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[17:11] 1838 sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.
[17:11] 1839 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[17:11] 1840 tn Or “was traveling about.”
[17:12] 1843 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 1844 tn The participle εἰσερχομένου (eisercomenou) is taken temporally.
[17:12] 1845 sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[17:12] 1846 tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.
[17:13] 1849 sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).
[17:14] 1855 tn Καί (kai) has not been translated because of differences between Greek and English style.
[17:14] 1856 tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).
[17:14] 1857 sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).
[17:14] 1858 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[17:15] 1861 tn Grk “glorifying God.”
[17:16] 1867 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 1868 tn Grk “he fell on his face” (an idiom for complete prostration).
[17:16] 1869 sn And thanked him. This action recognized God’s healing work through Jesus.
[17:16] 1870 tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.
[17:16] 1871 sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).
[17:17] 1873 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:17] 1874 tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.
[17:17] 1875 tn The Greek construction used here (οὐχί, ouci) expects a positive reply.
[17:17] 1876 tn The word “other” is implied in the context.
[17:18] 1879 sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.
[17:19] 1885 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:19] 1886 tn Grk “to him”; the referent has been specified in the translation for clarity.
[17:19] 1887 tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.
[17:20] 1891 tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
[17:20] 1892 sn See the note on Pharisees in 5:17.
[17:20] 1893 tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.
[17:20] 1894 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[17:20] 1895 tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.
[17:21] 1897 tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.
[17:21] 1898 tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.
[17:22] 1903 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:22] 1904 sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.
[17:23] 1909 tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:23] 1910 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
[17:23] 1911 sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
[17:24] 1915 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
[17:24] 1916 tc Some very important
[17:25] 1921 sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).
[17:26] 1927 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:26] 1928 tn Or “as it happened.”
[17:26] 1929 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
[17:27] 1933 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
[17:27] 1934 tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.
[17:27] 1935 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:27] 1936 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
[17:28] 1939 tn Or “as it happened.”
[17:28] 1940 tn Grk “they.” The plural in Greek is indefinite, referring to people in general.
[17:29] 1945 sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).
[17:31] 1951 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[17:31] 1952 sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.
[17:32] 1957 sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.
[17:33] 1963 tn Or “tries to preserve”; Grk “seeks to gain.”
[17:33] 1964 sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).
[17:34] 1969 sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
[17:35] 1975 tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.
[17:36] 1981 tc Several
[17:37] 1987 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:37] 1988 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
[17:37] 1989 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
[17:37] 1990 sn The question “Where, Lord?” means, “Where will the judgment take place?”
[17:37] 1992 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.
[17:37] 1993 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[18:1] 1993 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 1994 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 1995 tn Or “should pray at all times” (L&N 67.88).
[18:1] 1996 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
[18:2] 1999 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
[18:2] 2001 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 2002 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 2005 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 2007 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 2011 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 2012 tn Grk “after these things.”
[18:4] 2013 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 2017 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 2018 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 2023 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
[18:7] 2029 tn Here δέ (de) has not been translated.
[18:7] 2030 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
[18:7] 2031 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 2032 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
[18:8] 2035 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
[18:8] 2036 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
[18:9] 2041 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 2042 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[18:10] 2047 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
[18:10] 2048 sn See the note on Pharisees in 5:17.
[18:10] 2049 sn See the note on tax collectors in 3:12.
[18:11] 2053 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
[18:11] 2054 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
[18:11] 2055 tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
[18:11] 2056 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
[18:11] 2057 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
[18:11] 2058 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
[18:12] 2059 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
[18:13] 2065 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 2066 tn Grk “even lift up his eyes” (an idiom).
[18:13] 2067 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
[18:13] 2068 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
[18:14] 2071 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
[18:14] 2072 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 2073 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
