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Discovery Box

Luke 9:51--19:10

Context

Rejection in Samaria

9:51 Now when¹ the days drew near² for him to be taken up,³ Jesus⁴ set out resolutely⁵ to go to Jerusalem.⁶ 9:52 He⁷ sent messengers on ahead of him.⁸ As they went along,⁹ they entered a Samaritan village to make things ready in advance¹⁰ for him, 9:53 but the villagers¹¹ refused to welcome¹² 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 consume¹⁴ them?”¹⁵ 9:55 But Jesus¹⁶ turned and rebuked them,¹⁷ 9:56 and they went on to another village.

Challenging Professed Followers

9:57 As¹⁸ they were walking¹⁹ 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 sky²¹ have nests, but the Son of Man has no place to lay his head.”²² 9:59 Jesus²³ said to another, “Follow me.” But he replied,²⁴ “Lord, first let me go and bury my father.” 9:60 But Jesus²⁵ 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 Yet²⁸ another said, “I will follow you, Lord, but first let me say goodbye to my family.”²⁹ 9:62 Jesus³⁰ said to him, “No one who puts his³¹ hand to the plow and looks back³² is fit for the kingdom of God.”³³

The Mission of the Seventy-Two

10:1 After this³⁴ the Lord appointed seventy-two³⁵ others and sent them on ahead of him two by two into every town³⁶ and place where he himself was about to go. 10:2 He³⁷ said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest³⁸ to send out³⁹ workers into his harvest. 10:3 Go! I⁴⁰ am sending you out like lambs⁴¹ surrounded by wolves.⁴² 10:4 Do not carry⁴³ a money bag,⁴⁴ a traveler’s bag,⁴⁵ or sandals, and greet no one on the road.⁴⁶ 10:5 Whenever⁴⁷ you enter a house,⁴⁸ first say, ‘May peace⁴⁹ be on this house!’ 10:6 And if a peace-loving person⁵⁰ is there, your peace will remain on him, but if not, it will return to you.⁵¹ 10:7 Stay⁵² 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 Whenever⁵⁵ you enter a town⁵⁶ and the people⁵⁷ welcome you, eat what is set before you. 10:9 Heal⁵⁸ the sick in that town⁵⁹ and say to them, ‘The kingdom of God⁶⁰ has come upon⁶¹ you!’ 10:10 But whenever⁶² you enter a town⁶³ and the people⁶⁴ do not welcome⁶⁵ you, go into its streets⁶⁶ and say, 10:11 ‘Even the dust of your town⁶⁷ that clings to our feet we wipe off⁶⁸ 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 Sodom⁷¹ than for that town!⁷²

10:13 “Woe to you, Chorazin!⁷³ Woe to you, Bethsaida! For if⁷⁴ the miracles⁷⁵ done in you had been done in Tyre⁷⁶ 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 listens⁸¹ to you listens to me,⁸² and the one who rejects you rejects me, and the one who rejects me rejects⁸³ the one who sent me.”⁸⁴

10:17 Then⁸⁵ the seventy-two⁸⁶ returned with joy, saying, “Lord, even the demons submit to⁸⁷ us in your name!”⁸⁸ 10:18 So⁸⁹ he said to them, “I saw⁹⁰ Satan fall⁹¹ like lightning⁹² from heaven. 10:19 Look, I have given you authority to tread⁹³ on snakes and scorpions⁹⁴ and on the full force of the enemy,⁹⁵ and nothing will⁹⁶ hurt you. 10:20 Nevertheless, do not rejoice that⁹⁷ the spirits submit to you, but rejoice⁹⁸ that your names stand written⁹⁹ in heaven.”

10:21 On that same occasion¹⁰⁰ Jesus¹⁰¹ rejoiced¹⁰² in the Holy Spirit and said, “I praise¹⁰³ you, Father, Lord¹⁰⁴ of heaven and earth, because¹⁰⁵ you have hidden these things from the wise¹⁰⁶ 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 decides¹⁰⁹ to reveal him.”

10:23 Then¹¹⁰ Jesus¹¹¹ turned¹¹² to his¹¹³ disciples and said privately, “Blessed¹¹⁴ are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see¹¹⁵ what you see but did not see it, and to hear what you hear but did not hear it.”

The Parable of the Good Samaritan

10:25 Now¹¹⁶ an expert in religious law¹¹⁷ 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 expert¹²¹ answered, “Love¹²² 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 Jesus¹²⁵ said to him, “You have answered correctly;¹²⁶ do this, and you will live.”

10:29 But the expert,¹²⁷ wanting to justify¹²⁸ himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied,¹²⁹ “A man was going down¹³⁰ from Jerusalem¹³¹ to Jericho,¹³² and fell into the hands of robbers, who stripped him, beat¹³³ him up, and went off, leaving him half dead.¹³⁴ 10:31 Now by chance¹³⁵ a priest was going down that road, but¹³⁶ when he saw the injured man¹³⁷ he passed by¹³⁸ on the other side.¹³⁹ 10:32 So too a Levite, when he came up to¹⁴⁰ the place and saw him,¹⁴¹ passed by on the other side. 10:33 But¹⁴² a Samaritan¹⁴³ who was traveling¹⁴⁴ came to where the injured man¹⁴⁵ was, and when he saw him, he felt compassion for him.¹⁴⁶ 10:34 He¹⁴⁷ went up to him¹⁴⁸ and bandaged his wounds, pouring oil¹⁴⁹ and wine on them. Then¹⁵⁰ he put him on¹⁵¹ his own animal,¹⁵² brought him to an inn, and took care of him. 10:35 The¹⁵³ next day he took out two silver coins¹⁵⁴ 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 neighbor¹⁵⁶ to the man who fell into the hands of the robbers?” 10:37 The expert in religious law¹⁵⁷ said, “The one who showed mercy¹⁵⁸ to him.” So¹⁵⁹ Jesus said to him, “Go and do¹⁶⁰ the same.”

Jesus and Martha

10:38 Now as they went on their way, Jesus¹⁶¹ entered a certain village where a woman named Martha welcomed him as a guest.¹⁶² 10:39 She¹⁶³ had a sister named Mary, who sat¹⁶⁴ at the Lord’s feet¹⁶⁵ and listened to what he said. 10:40 But Martha was distracted¹⁶⁶ with all the preparations she had to make,¹⁶⁷ so¹⁶⁸ she came up to him and said, “Lord, don’t you care¹⁶⁹ that my sister has left me to do all the work¹⁷⁰ alone? Tell¹⁷¹ her to help me.” 10:41 But the Lord¹⁷² answered her,¹⁷³ “Martha, Martha,¹⁷⁴ you are worried and troubled¹⁷⁵ about many things, 10:42 but one thing¹⁷⁶ is needed. Mary has chosen the best¹⁷⁷ part; it will not be taken away from her.”

Instructions on Prayer

11:1 Now¹⁷⁸ Jesus¹⁷⁹ was praying in a certain place. When¹⁸⁰ he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John¹⁸¹ taught¹⁸² 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 sins¹⁸⁸ against us.

And do not lead us into temptation.”¹⁸⁹

11:5 Then¹⁹⁰ he said to them, “Suppose one of you¹⁹¹ has a friend, and you go to him¹⁹² 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 before¹⁹⁵ him.’ 11:7 Then¹⁹⁶ he will reply¹⁹⁷ 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 inside²⁰⁰ will not get up and give him anything because he is his friend, yet because of the first man’s²⁰¹ sheer persistence²⁰² he will get up and give him whatever he needs.

11:9 “So²⁰³ I tell you: Ask,²⁰⁴ and it will be given to you; seek, and you will find; knock, and the door²⁰⁵ will be opened for you. 11:10 For everyone who asks²⁰⁶ receives, and the one who seeks finds, and to the one who knocks, the door²⁰⁷ will be opened. 11:11 What father among you, if your²⁰⁸ son asks for²⁰⁹ a fish, will give him a snake²¹⁰ 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 are²¹² evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit²¹³ to those who ask him!”

Jesus and Beelzebul

11:14 Now²¹⁴ he was casting out a demon that was mute.²¹⁵ When²¹⁶ 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 ruler²¹⁹ of demons, he casts out demons.” 11:16 Others, to test²²⁰ him,²²¹ began asking for²²² a sign²²³ 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 So²²⁸ if²²⁹ Satan too is divided against himself, how will his kingdom stand? I ask you this because²³⁰ you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons²³¹ cast them²³² out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger²³³ of God, then the kingdom of God²³⁴ has already overtaken²³⁵ you. 11:21 When a strong man,²³⁶ fully armed, guards his own palace,²³⁷ his possessions are safe.²³⁸ 11:22 But²³⁹ when a stronger man²⁴⁰ attacks²⁴¹ and conquers him, he takes away the first man’s²⁴² armor on which the man relied²⁴³ and divides up²⁴⁴ his plunder.²⁴⁵ 11:23 Whoever is not with me is against me,²⁴⁶ and whoever does not gather with me scatters.²⁴⁷

Response to Jesus’ Work

11:24 “When an unclean spirit²⁴⁸ goes out of a person,²⁴⁹ it passes through waterless places²⁵⁰ looking for rest but²⁵¹ not finding any. Then²⁵² it says, ‘I will return to the home I left.’²⁵³ 11:25 When it returns,²⁵⁴ it finds the house²⁵⁵ 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, so²⁵⁷ the last state of that person²⁵⁸ is worse than the first.”²⁵⁹

11:27 As²⁶⁰ he said these things, a woman in the crowd spoke out²⁶¹ to him, “Blessed is the womb²⁶² 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 obey²⁶⁵ it!”

The Sign of Jonah

11:29 As²⁶⁶ the crowds were increasing, Jesus²⁶⁷ 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 sign²⁷¹ to this generation.²⁷² 11:31 The queen of the South²⁷³ will rise up at the judgment²⁷⁴ with the people²⁷⁵ 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 greater²⁷⁷ than Solomon is here! 11:32 The people²⁷⁸ of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them²⁷⁹ – and now,²⁸⁰ something greater than Jonah is here!

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place²⁸¹ 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 it²⁸⁵ that the light in you²⁸⁶ is not darkness. 11:36 If²⁸⁷ then²⁸⁸ 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

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke,²⁹¹ a Pharisee²⁹² invited Jesus²⁹³ to have a meal with him, so he went in and took his place at the table.²⁹⁴ 11:38 The²⁹⁵ Pharisee was astonished when he saw that Jesus²⁹⁶ did not first wash his hands²⁹⁷ before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean²⁹⁸ 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 and³⁰³ then everything will be clean for you.³⁰⁴

11:42 “But woe to you Pharisees!³⁰⁵ You give a tenth³⁰⁶ of your mint,³⁰⁷ rue,³⁰⁸ and every herb, yet you neglect justice³⁰⁹ 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 seats³¹¹ in the synagogues³¹² and elaborate greetings³¹³ in the marketplaces! 11:44 Woe to you!³¹⁴ You are like unmarked graves, and people³¹⁵ walk over them without realizing it!”³¹⁶

11:45 One of the experts in religious law³¹⁷ answered him, “Teacher, when you say these things you insult³¹⁸ us too.” 11:46 But Jesus³¹⁹ replied,³²⁰ “Woe to you experts in religious law as well!³²¹ You load people³²² down with burdens difficult to bear, yet you yourselves refuse to touch³²³ the burdens with even one of your fingers! 11:47 Woe to you! You build³²⁴ the tombs of the prophets whom your ancestors³²⁵ killed. 11:48 So you testify that you approve of³²⁶ the deeds of your ancestors,³²⁷ because they killed the prophets³²⁸ and you build their³²⁹ tombs!³³⁰ 11:49 For this reason also the wisdom³³¹ 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 accountable³³² for the blood of all the prophets that has been shed since the beginning³³³ of the world,³³⁴ 11:51 from the blood of Abel³³⁵ to the blood of Zechariah,³³⁶ who was killed³³⁷ between the altar and the sanctuary.³³⁸ Yes, I tell you, it will be charged against³³⁹ this generation. 11:52 Woe to you experts in religious law! You have taken away³⁴⁰ the key to knowledge! You did not go in yourselves, and you hindered³⁴¹ those who were going in.”

11:53 When he went out from there, the experts in the law³⁴² and the Pharisees began to oppose him bitterly,³⁴³ and to ask him hostile questions³⁴⁴ about many things, 11:54 plotting against³⁴⁵ him, to catch³⁴⁶ him in something he might say.

Fear God, Not People

12:1 Meanwhile,³⁴⁷ when many thousands of the crowd had gathered so that they were trampling on one another, Jesus³⁴⁸ began to speak first to his disciples, “Be on your guard against³⁴⁹ the yeast of the Pharisees,³⁵⁰ which is hypocrisy.³⁵¹ 12:2 Nothing is hidden³⁵² that will not be revealed,³⁵³ and nothing is secret that will not be made known. 12:3 So then³⁵⁴ whatever you have said in the dark will be heard in the light, and what you have whispered³⁵⁵ in private rooms³⁵⁶ will be proclaimed from the housetops.³⁵⁷

12:4 “I³⁵⁸ 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 warn³⁶⁰ you whom you should fear: Fear the one who, after the killing,³⁶¹ has authority to throw you³⁶² 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 “I³⁶⁶ tell you, whoever acknowledges³⁶⁷ me before men,³⁶⁸ the Son of Man will also acknowledge³⁶⁹ 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 Spirit³⁷⁰ will not be forgiven.³⁷¹ 12:11 But when they bring you before the synagogues,³⁷² the³⁷³ rulers, and the authorities, do not worry about how you should make your defense³⁷⁴ or what you should say, 12:12 for the Holy Spirit will teach you at that moment³⁷⁵ what you must say.”³⁷⁶

The Parable of the Rich Landowner

12:13 Then³⁷⁷ someone from the crowd said to him, “Teacher, tell³⁷⁸ my brother to divide the inheritance with me.” 12:14 But Jesus³⁷⁹ said to him, “Man,³⁸⁰ who made me a judge or arbitrator between you two?”³⁸¹ 12:15 Then³⁸² he said to them, “Watch out and guard yourself from³⁸³ all types of greed,³⁸⁴ because one’s life does not consist in the abundance of his possessions.” 12:16 He then³⁸⁵ told them a parable:³⁸⁶ “The land of a certain rich man produced³⁸⁷ an abundant crop, 12:17 so³⁸⁸ he thought to himself,³⁸⁹ ‘What should I do, for I have nowhere to store my crops?’³⁹⁰ 12:18 Then³⁹¹ he said, ‘I³⁹² 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 life³⁹⁴ will be demanded back from³⁹⁵ 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.”

Exhortation Not to Worry

12:22 Then³⁹⁸ Jesus³⁹⁹ said to his⁴⁰⁰ disciples, “Therefore I tell you, do not worry⁴⁰¹ about your⁴⁰² life, what you will eat, or about your⁴⁰³ 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 feeds⁴⁰⁵ them. How much more valuable are you than the birds! 12:25 And which of you by worrying⁴⁰⁶ can add an hour to his life?⁴⁰⁷ 12:26 So if⁴⁰⁸ you cannot do such a very little thing as this, why do you worry about⁴⁰⁹ the rest? 12:27 Consider how the flowers⁴¹⁰ grow; they do not work⁴¹¹ or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if⁴¹² this is how God clothes the wild grass,⁴¹³ which is here⁴¹⁴ today and tomorrow is tossed into the fire to heat the oven,⁴¹⁵ how much more⁴¹⁶ will he clothe you, you people of little faith! 12:29 So⁴¹⁷ do not be overly concerned about⁴¹⁸ 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 pursue⁴²⁰ these things, and your Father knows that you need them. 12:31 Instead, pursue⁴²¹ his⁴²² 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 pleased⁴²⁴ to give you the kingdom. 12:33 Sell your possessions⁴²⁵ and give to the poor.⁴²⁶ Provide yourselves purses that do not wear out – a treasure in heaven⁴²⁷ that never decreases,⁴²⁸ where no thief approaches and no moth⁴²⁹ destroys. 12:34 For where your treasure⁴³⁰ is, there your heart will be also.

Call to Faithful Stewardship

12:35 “Get dressed for service⁴³¹ and keep your lamps burning;⁴³² 12:36 be like people⁴³³ 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 slaves⁴³⁵ whom their master finds alert⁴³⁶ 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 come⁴⁴⁰ and wait on them!⁴⁴¹ 12:38 Even if he comes in the second or third watch of the night⁴⁴² 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 thief⁴⁴⁵ was coming, he would not have let⁴⁴⁶ 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 Then⁴⁴⁸ 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 slave⁴⁵³ whom his master finds at work⁴⁵⁴ when he returns. 12:44 I tell you the truth,⁴⁵⁵ the master⁴⁵⁶ will put him in charge of all his possessions. 12:45 But if⁴⁵⁷ that⁴⁵⁸ slave should say to himself,⁴⁵⁹ ‘My master is delayed⁴⁶⁰ in returning,’ and he begins to beat⁴⁶¹ the other⁴⁶² 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 That⁴⁶⁶ servant who knew his master’s will but did not get ready or do what his master asked⁴⁶⁷ will receive a severe beating. 12:48 But the one who did not know his master’s will⁴⁶⁸ and did things worthy of punishment⁴⁶⁹ 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

Not Peace, but Division

12:49 “I have come⁴⁷⁴ to bring⁴⁷⁵ fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism⁴⁷⁶ 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 on⁴⁷⁹ 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.”

Reading the Signs

12:54 Jesus⁴⁸¹ also said to the crowds, “When you see a cloud rising in the west,⁴⁸² you say at once, ‘A rainstorm⁴⁸³ is coming,’ and it does. 12:55 And when you see the south wind⁴⁸⁴ 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 how⁴⁸⁶ to interpret the present time?

Clear the Debts

12:57 “And⁴⁸⁷ 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

A Call to Repent

13:1 Now⁴⁹¹ there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices.⁴⁹² 13:2 He⁴⁹³ answered them, “Do you think these Galileans were worse sinners⁴⁹⁴ 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 killed⁴⁹⁷ 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 repent⁵⁰⁰ you will all perish as well!”⁵⁰¹

Warning to Israel to Bear Fruit

13:6 Then⁵⁰² Jesus⁵⁰³ told this parable: “A man had a fig tree⁵⁰⁴ planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So⁵⁰⁵ he said to the worker who tended the vineyard, ‘For⁵⁰⁶ three years⁵⁰⁷ now, I have come looking for fruit on this fig tree, and each time I inspect it⁵⁰⁸ I find none. Cut⁵⁰⁹ it down! Why⁵¹⁰ should it continue to deplete⁵¹¹ the soil?’ 13:8 But the worker⁵¹² answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer⁵¹³ on it. 13:9 Then if⁵¹⁴ it bears fruit next year,⁵¹⁵ very well,⁵¹⁶ but if⁵¹⁷ not, you can cut it down.’”

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues⁵¹⁸ on the Sabbath, 13:11 and a woman was there⁵¹⁹ who had been disabled by a spirit⁵²⁰ for eighteen years. She⁵²¹ was bent over and could not straighten herself up completely.⁵²² 13:12 When⁵²³ Jesus saw her, he called her to him⁵²⁴ and said, “Woman,⁵²⁵ you are freed⁵²⁶ from your infirmity.”⁵²⁷ 13:13 Then⁵²⁸ he placed his hands on her, and immediately⁵²⁹ 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 work⁵³⁰ should be done!⁵³¹ So come⁵³² 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 Then⁵³⁶ shouldn’t⁵³⁷ this woman, a daughter of Abraham whom Satan⁵³⁸ bound for eighteen long⁵³⁹ years, be released from this imprisonment⁵⁴⁰ on the Sabbath day?” 13:17 When⁵⁴¹ he said this all his adversaries were humiliated,⁵⁴² but⁵⁴³ the entire crowd was rejoicing at all the wonderful things⁵⁴⁴ he was doing.⁵⁴⁵

On the Kingdom of God

13:18 Thus Jesus⁵⁴⁶ asked,⁵⁴⁷ “What is the kingdom of God⁵⁴⁸ like?⁵⁴⁹ To⁵⁵⁰ what should I compare it? 13:19 It is like a mustard seed⁵⁵¹ that a man took and sowed⁵⁵² in his garden. It⁵⁵³ grew and became a tree,⁵⁵⁴ and the wild birds⁵⁵⁵ nested in its branches.”⁵⁵⁶

13:20 Again⁵⁵⁷ he said, “To what should I compare the kingdom of God?⁵⁵⁸ 13:21 It is like yeast that a woman took and mixed with⁵⁵⁹ three measures⁵⁶⁰ of flour until all the dough had risen.”⁵⁶¹

The Narrow Door

13:22 Then⁵⁶² Jesus⁵⁶³ traveled throughout⁵⁶⁴ towns⁵⁶⁵ and villages, teaching and making his way toward⁵⁶⁶ Jerusalem.⁵⁶⁷ 13:23 Someone⁵⁶⁸ asked⁵⁶⁹ him, “Lord, will only a few⁵⁷⁰ be saved?” So⁵⁷¹ he said to them, 13:24 “Exert every effort⁵⁷² to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once⁵⁷³ the head of the house⁵⁷⁴ gets up⁵⁷⁵ 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 But⁵⁸¹ 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 teeth⁵⁸⁵ when you see Abraham, Isaac, Jacob,⁵⁸⁶ and all the prophets in the kingdom of God⁵⁸⁷ but you yourselves thrown out.⁵⁸⁸ 13:29 Then⁵⁸⁹ people⁵⁹⁰ will come from east and west, and from north and south, and take their places at the banquet table⁵⁹¹ in the kingdom of God.⁵⁹² 13:30 But⁵⁹³ indeed,⁵⁹⁴ some are last⁵⁹⁵ who will be first, and some are first who will be last.”

Going to Jerusalem

13:31 At that time,⁵⁹⁶ some Pharisees⁵⁹⁷ came up and said to Jesus,⁵⁹⁸ “Get away from here,⁵⁹⁹ because Herod⁶⁰⁰ wants to kill you.” 13:32 But⁶⁰¹ he said to them, “Go⁶⁰² and tell that fox,⁶⁰³ ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day⁶⁰⁴ I will complete my work.⁶⁰⁵ 13:33 Nevertheless I must⁶⁰⁶ go on my way today and tomorrow and the next day, because it is impossible⁶⁰⁷ that a prophet should be killed⁶⁰⁸ 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 longed⁶¹² to gather your children together as a hen gathers her chicks under her wings, but⁶¹³ 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

Healing Again on the Sabbath

14:1 Now⁶¹⁷ one Sabbath when Jesus went to dine⁶¹⁸ at the house of a leader⁶¹⁹ of the Pharisees,⁶²⁰ they were watching⁶²¹ him closely. 14:2 There⁶²² right⁶²³ in front of him was a man suffering from dropsy.⁶²⁴ 14:3 So⁶²⁵ Jesus asked⁶²⁶ the experts in religious law⁶²⁷ and the Pharisees, “Is it lawful to heal on the Sabbath⁶²⁸ or not?” 14:4 But they remained silent. So⁶²⁹ Jesus⁶³⁰ took hold of the man,⁶³¹ healed him, and sent him away.⁶³² 14:5 Then⁶³³ he said to them, “Which of you, if you have a son⁶³⁴ or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But⁶³⁵ they could not reply⁶³⁶ to this.

On Seeking Seats of Honor

14:7 Then⁶³⁷ when Jesus⁶³⁸ noticed how the guests⁶³⁹ 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 take⁶⁴² the place of honor, because a person more distinguished than you may have been invited by your host.⁶⁴³ 14:9 So⁶⁴⁴ 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 important⁶⁴⁶ place. 14:10 But when you are invited, go and take the least important place, so that when your host⁶⁴⁷ 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, but⁶⁴⁹ the one who humbles⁶⁵⁰ himself will be exalted.”

14:12 He⁶⁵¹ said also to the man⁶⁵² 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, and⁶⁵⁶ the blind.⁶⁵⁷ 14:14 Then⁶⁵⁸ you will be blessed,⁶⁵⁹ because they cannot repay you, for you will be repaid⁶⁶⁰ at the resurrection of the righteous.”

The Parable of the Great Banquet

14:15 When⁶⁶¹ one of those at the meal with Jesus⁶⁶² heard this, he said to him, “Blessed is everyone⁶⁶³ who will feast⁶⁶⁴ in the kingdom of God!”⁶⁶⁵ 14:16 But Jesus⁶⁶⁶ said to him, “A man once gave a great banquet⁶⁶⁷ and invited⁶⁶⁸ many guests.⁶⁶⁹ 14:17 At⁶⁷⁰ the time for the banquet⁶⁷¹ he sent his slave⁶⁷² to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all⁶⁷³ 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 Another⁶⁷⁷ said, ‘I have bought five yoke of oxen,⁶⁷⁸ and I am going out⁶⁷⁹ to examine them. Please excuse me.’ 14:20 Another⁶⁸⁰ said, ‘I just got married, and I cannot come.’⁶⁸¹ 14:21 So⁶⁸² the slave came back and reported this to his master. Then the master of the household was furious⁶⁸³ and said to his slave, ‘Go out quickly⁶⁸⁴ 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 Then⁶⁸⁸ the slave said, ‘Sir, what you instructed has been done, and there is still room.’⁶⁸⁹ 14:23 So⁶⁹⁰ the master said to his⁶⁹¹ slave, ‘Go out to the highways⁶⁹² and country roads⁶⁹³ and urge⁶⁹⁴ people⁶⁹⁵ to come in, so that my house will be filled.⁶⁹⁶ 14:24 For I tell you, not one of those individuals⁶⁹⁷ who were invited⁶⁹⁸ will taste my banquet!’”⁶⁹⁹

Counting the Cost

14:25 Now large crowds⁷⁰⁰ were accompanying Jesus,⁷⁰¹ and turning to them he said, 14:26 “If anyone comes to me and does not hate⁷⁰² 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 cross⁷⁰⁴ and follow⁷⁰⁵ me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down⁷⁰⁶ first and compute the cost⁷⁰⁷ to see if he has enough money to complete it? 14:29 Otherwise,⁷⁰⁸ when he has laid⁷⁰⁹ a foundation and is not able to finish the tower,⁷¹⁰ all who see it⁷¹¹ will begin to make fun of⁷¹² him. 14:30 They will say,⁷¹³ ‘This man⁷¹⁴ 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 down⁷¹⁶ first and determine whether he is able with ten thousand to oppose⁷¹⁷ the one coming against him with twenty thousand? 14:32 If he cannot succeed,⁷¹⁸ he will send a representative⁷¹⁹ 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 “Salt⁷²² is good, but if salt loses its flavor,⁷²³ how can its flavor be restored? 14:35 It is of no value⁷²⁴ 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

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors⁷²⁷ and sinners were coming⁷²⁸ to hear him. 15:2 But⁷²⁹ the Pharisees⁷³⁰ and the experts in the law⁷³¹ were complaining,⁷³² “This man welcomes⁷³³ sinners and eats with them.”

15:3 So⁷³⁴ Jesus⁷³⁵ told them⁷³⁶ this parable:⁷³⁷ 15:4 “Which one⁷³⁸ of you, if he has a hundred⁷³⁹ sheep and loses one of them, would not leave the ninety-nine in the open pasture⁷⁴⁰ and go look for⁷⁴¹ the one that is lost until he finds it?⁷⁴² 15:5 Then⁷⁴³ when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning⁷⁴⁴ home, he calls together⁷⁴⁵ his⁷⁴⁶ 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 sinner⁷⁴⁷ who repents than over ninety-nine righteous people⁷⁴⁸ who have no need to repent.⁷⁴⁹

15:8 “Or what woman, if she has ten silver coins⁷⁵⁰ and loses⁷⁵¹ one of them,⁷⁵² does not light a lamp, sweep⁷⁵³ the house, and search thoroughly until she finds it? 15:9 Then⁷⁵⁴ when she has found it, she calls together her⁷⁵⁵ friends and neighbors, saying, ‘Rejoice⁷⁵⁶ with me, for I have found the coin⁷⁵⁷ that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels⁷⁵⁸ over one sinner who repents.”

The Parable of the Compassionate Father

15:11 Then⁷⁵⁹ Jesus⁷⁶⁰ said, “A man had two sons. 15:12 The⁷⁶¹ younger of them said to his⁷⁶² father, ‘Father, give me the share of the estate⁷⁶³ that will belong⁷⁶⁴ to me.’ So⁷⁶⁵ he divided his⁷⁶⁶ assets between them.⁷⁶⁷ 15:13 After⁷⁶⁸ a few days,⁷⁶⁹ the younger son gathered together all he had and left on a journey to a distant country, and there he squandered⁷⁷⁰ his wealth⁷⁷¹ with a wild lifestyle. 15:14 Then⁷⁷² 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 for⁷⁷³ one of the citizens of that country, who⁷⁷⁴ sent him to his fields to feed pigs.⁷⁷⁵ 15:16 He⁷⁷⁶ was longing to eat⁷⁷⁷ the carob pods⁷⁷⁸ the pigs were eating, but⁷⁷⁹ no one gave him anything. 15:17 But when he came to his senses⁷⁸⁰ he said, ‘How many of my father’s hired workers have food⁷⁸¹ 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 sinned⁷⁸² against heaven⁷⁸³ and against⁷⁸⁴ you. 15:19 I am no longer worthy to be called your son; treat me⁷⁸⁵ like one of your hired workers.”’ 15:20 So⁷⁸⁶ he got up and went to his father. But while he was still a long way from home⁷⁸⁷ his father saw him, and his heart went out to him;⁷⁸⁸ he ran and hugged⁷⁸⁹ his son⁷⁹⁰ and kissed him. 15:21 Then⁷⁹¹ his son said to him, ‘Father, I have sinned against heaven⁷⁹² 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 finger⁷⁹⁶ and sandals⁷⁹⁷ on his feet! 15:23 Bring⁷⁹⁸ the fattened calf⁷⁹⁹ and kill it! Let us eat⁸⁰⁰ and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’⁸⁰¹ So⁸⁰² they began to celebrate.

15:25 “Now his older son was in the field. As⁸⁰³ he came and approached the house, he heard music⁸⁰⁴ and dancing. 15:26 So⁸⁰⁵ he called one of the slaves⁸⁰⁶ and asked what was happening. 15:27 The slave replied,⁸⁰⁷ ‘Your brother has returned, and your father has killed the fattened calf⁸⁰⁸ because he got his son⁸⁰⁹ back safe and sound.’ 15:28 But the older son⁸¹⁰ became angry⁸¹¹ and refused⁸¹² to go in. His father came out and appealed to him, 15:29 but he answered⁸¹³ his father, ‘Look! These many years I have worked like a slave⁸¹⁴ for you, and I never disobeyed your commands. Yet⁸¹⁵ you never gave me even a goat⁸¹⁶ so that I could celebrate with my friends! 15:30 But when this son of yours⁸¹⁷ came back, who has devoured⁸¹⁸ your assets with prostitutes,⁸¹⁹ you killed the fattened calf⁸²⁰ for him!’ 15:31 Then⁸²¹ the father⁸²² said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate⁸²³ to celebrate and be glad, for your brother⁸²⁴ was dead, and is alive; he was lost and is found.’”⁸²⁵

The Parable of the Clever Steward

16:1 Jesus⁸²⁶ also said to the disciples, “There was a rich man who was informed of accusations⁸²⁷ that his manager⁸²⁸ was wasting⁸²⁹ his assets. 16:2 So⁸³⁰ he called the manager⁸³¹ 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 Then⁸³⁴ the manager said to himself, ‘What should I do, since my master is taking my position⁸³⁵ away from me? I’m not strong enough to dig,⁸³⁶ and I’m too ashamed⁸³⁷ to beg. 16:4 I know⁸³⁸ what to do so that when I am put out of management, people will welcome me into their homes.’⁸³⁹ 16:5 So⁸⁴⁰ he contacted⁸⁴¹ his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man⁸⁴² replied, ‘A hundred measures⁸⁴³ of olive oil.’ The manager⁸⁴⁴ 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 man⁸⁴⁶ replied, ‘A hundred measures⁸⁴⁷ of wheat.’ The manager⁸⁴⁸ said to him, ‘Take your bill, and write eighty.’⁸⁴⁹ 16:8 The⁸⁵⁰ master commended the dishonest⁸⁵¹ manager because he acted shrewdly.⁸⁵² For the people⁸⁵³ of this world are more shrewd in dealing with their contemporaries⁸⁵⁴ than the people⁸⁵⁵ 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 welcomed⁸⁵⁷ into the eternal homes.⁸⁵⁸

16:10 “The one who is faithful in a very little⁸⁵⁹ 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 trustworthy⁸⁶⁰ in handling worldly wealth,⁸⁶¹ who will entrust you with the true riches?⁸⁶² 16:12 And if you haven’t been trustworthy⁸⁶³ with someone else’s property,⁸⁶⁴ who will give you your own⁸⁶⁵? 16:13 No servant can serve two masters, for either he will hate⁸⁶⁶ the one and love the other, or he will be devoted to the one and despise⁸⁶⁷ the other. You cannot serve God and money.”⁸⁶⁸

More Warnings about the Pharisees

16:14 The Pharisees⁸⁶⁹ (who loved money) heard all this and ridiculed⁸⁷⁰ him. 16:15 But⁸⁷¹ Jesus⁸⁷² said to them, “You are the ones who justify yourselves in men’s eyes,⁸⁷³ but God knows your hearts. For what is highly prized⁸⁷⁴ among men is utterly detestable⁸⁷⁵ in God’s sight.

16:16 “The law and the prophets were in force⁸⁷⁶ until John;⁸⁷⁷ since then,⁸⁷⁸ the good news of the kingdom of God⁸⁷⁹ 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 letter⁸⁸¹ in the law to become void.⁸⁸²

16:18 “Everyone who divorces his wife and marries⁸⁸³ someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple⁸⁸⁴ and fine linen and who feasted sumptuously⁸⁸⁵ every day. 16:20 But at his gate lay⁸⁸⁶ a poor man named Lazarus⁸⁸⁷ whose body was covered with sores,⁸⁸⁸ 16:21 who longed to eat⁸⁸⁹ what fell from the rich man’s table. In addition, the dogs⁸⁹⁰ came and licked⁸⁹¹ his sores.

16:22 “Now⁸⁹² the poor man died and was carried by the angels to Abraham’s side.⁸⁹³ The⁸⁹⁴ rich man also died and was buried.⁸⁹⁵ 16:23 And in hell,⁸⁹⁶ as he was in torment,⁸⁹⁷ he looked up⁸⁹⁸ and saw Abraham far off with Lazarus at his side.⁸⁹⁹ 16:24 So⁹⁰⁰ he called out,⁹⁰¹ ‘Father Abraham, have mercy on me, and send Lazarus⁹⁰² to dip the tip of his finger⁹⁰³ in water and cool my tongue, because I am in anguish⁹⁰⁴ 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 chasm⁹⁰⁹ 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 So⁹¹¹ the rich man⁹¹² said, ‘Then I beg you, father – send Lazarus⁹¹³ to my father’s house 16:28 (for I have five brothers) to warn⁹¹⁴ them so that they don’t come⁹¹⁵ into this place of torment.’ 16:29 But Abraham said,⁹¹⁶ ‘They have Moses and the prophets; they must respond to⁹¹⁷ them.’ 16:30 Then⁹¹⁸ the rich man⁹¹⁹ said, ‘No, father Abraham, but if someone from the dead⁹²⁰ goes to them, they will repent.’ 16:31 He⁹²¹ replied to him, ‘If they do not respond to⁹²² Moses and the prophets, they will not be convinced even if someone rises from the dead.’”⁹²³

Sin, Forgiveness, Faith, and Service

17:1 Jesus⁹²⁴ said to his disciples, “Stumbling blocks are sure to come, but woe⁹²⁵ to the one through whom they come! 17:2 It would be better for him to have a millstone⁹²⁶ tied around his neck and be thrown into the sea⁹²⁷ than for him to cause one of these little ones to sin.⁹²⁸ 17:3 Watch⁹²⁹ yourselves! If⁹³⁰ your brother⁹³¹ sins, rebuke him. If⁹³² 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 forgive⁹³³ him.”

17:5 The⁹³⁴ apostles said to the Lord, “Increase our faith!”⁹³⁵ 17:6 So⁹³⁶ the Lord replied,⁹³⁷ “If⁹³⁸ you had faith the size of⁹³⁹ a mustard seed, you could say to this black mulberry⁹⁴⁰ tree, ‘Be pulled out by the roots and planted in the sea,’⁹⁴¹ and it would obey⁹⁴² you.

17:7 “Would any one of you say⁹⁴³ to your slave⁹⁴⁴ who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’?⁹⁴⁵ 17:8 Won’t⁹⁴⁶ the master⁹⁴⁷ instead say to him, ‘Get my dinner ready, and make yourself ready⁹⁴⁸ to serve me while⁹⁴⁹ I eat and drink. Then⁹⁵⁰ 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

The Grateful Leper

17:11 Now on⁹⁵⁵ the way to Jerusalem,⁹⁵⁶ Jesus⁹⁵⁷ was passing along⁹⁵⁸ between Samaria and Galilee. 17:12 As⁹⁵⁹ he was entering⁹⁶⁰ a village, ten men with leprosy⁹⁶¹ met him. They⁹⁶² stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy⁹⁶³ on us.” 17:14 When⁹⁶⁴ he saw them he said, “Go⁹⁶⁵ and show yourselves to the priests.”⁹⁶⁶ And⁹⁶⁷ as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising⁹⁶⁸ God with a loud voice. 17:16 He⁹⁶⁹ fell with his face to the ground⁹⁷⁰ at Jesus’ feet and thanked him.⁹⁷¹ (Now⁹⁷² he was a Samaritan.)⁹⁷³ 17:17 Then⁹⁷⁴ Jesus said,⁹⁷⁵ “Were⁹⁷⁶ not ten cleansed? Where are the other⁹⁷⁷ nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?”⁹⁷⁸ 17:19 Then⁹⁷⁹ he said to the man,⁹⁸⁰ “Get up and go your way. Your faith has made you well.”⁹⁸¹

The Coming of the Kingdom

17:20 Now at one point⁹⁸² the Pharisees⁹⁸³ asked Jesus⁹⁸⁴ when the kingdom of God⁹⁸⁵ was coming, so he answered, “The kingdom of God is not coming with signs⁹⁸⁶ to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is⁹⁸⁷ in your midst.”⁹⁸⁸

The Coming of the Son of Man

17:22 Then⁹⁸⁹ he said to the disciples, “The days are coming when you will desire to see one of the days⁹⁹⁰ of the Son of Man, and you will not see it. 17:23 Then people⁹⁹¹ 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 flashes⁹⁹⁴ 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 must⁹⁹⁶ suffer many things and be rejected by this generation. 17:26 Just⁹⁹⁷ as it was⁹⁹⁸ in the days of Noah,⁹⁹⁹ so too it will be in the days of the Son of Man. 17:27 People¹⁰⁰⁰ were eating,¹⁰⁰¹ they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then¹⁰⁰² the flood came and destroyed them all.¹⁰⁰³ 17:28 Likewise, just as it was¹⁰⁰⁴ in the days of Lot, people¹⁰⁰⁵ 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 down¹⁰⁰⁸ 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 keep¹⁰¹⁰ his life will lose it, but whoever loses his life¹⁰¹¹ 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]]¹⁰¹⁴

17:37 Then¹⁰¹⁵ the disciples¹⁰¹⁶ said¹⁰¹⁷ to him, “Where,¹⁰¹⁸ Lord?” He replied to them, “Where the dead body¹⁰¹⁹ is, there the vultures¹⁰²⁰ will gather.”¹⁰²¹

Prayer and the Parable of the Persistent Widow

18:1 Then¹⁰²² Jesus¹⁰²³ told them a parable to show them they should always¹⁰²⁴ pray and not lose heart.¹⁰²⁵ 18:2 He said,¹⁰²⁶ “In a certain city¹⁰²⁷ there was a judge¹⁰²⁸ who neither feared God nor respected people.¹⁰²⁹ 18:3 There was also a widow¹⁰³⁰ in that city¹⁰³¹ who kept coming¹⁰³² to him and saying, ‘Give me justice against my adversary.’ 18:4 For¹⁰³³ a while he refused, but later on¹⁰³⁴ 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 out¹⁰³⁶ by her unending pleas.’”¹⁰³⁷ 18:6 And the Lord said, “Listen to what the unrighteous judge says!¹⁰³⁸ 18:7 Won’t¹⁰³⁹ God give justice to his chosen ones, who cry out¹⁰⁴⁰ to him day and night?¹⁰⁴¹ Will he delay¹⁰⁴² 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 faith¹⁰⁴⁴ on earth?”

The Parable of the Pharisee and Tax Collector

18:9 Jesus¹⁰⁴⁵ also told this parable to some who were confident that they were righteous and looked down¹⁰⁴⁶ on everyone else. 18:10 “Two men went up¹⁰⁴⁷ to the temple to pray, one a Pharisee¹⁰⁴⁸ and the other a tax collector.¹⁰⁴⁹ 18:11 The Pharisee stood and prayed about himself like this:¹⁰⁵⁰ ‘God, I thank¹⁰⁵¹ 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 twice¹⁰⁵⁶ a week; I give a tenth¹⁰⁵⁷ of everything I get.’ 18:13 The tax collector, however, stood¹⁰⁵⁸ far off and would not even look up¹⁰⁵⁹ to heaven, but beat his breast and said, ‘God, be merciful¹⁰⁶⁰ to me, sinner that I am!’¹⁰⁶¹ 18:14 I tell you that this man went down to his home justified¹⁰⁶² rather than the Pharisee.¹⁰⁶³ For everyone who exalts¹⁰⁶⁴ himself will be humbled, but he who humbles himself will be exalted.”

Jesus and Little Children

18:15 Now people¹⁰⁶⁵ were even bringing their babies¹⁰⁶⁶ to him for him to touch.¹⁰⁶⁷ But when the disciples saw it, they began to scold those who brought them.¹⁰⁶⁸ 18:16 But Jesus called for the children,¹⁰⁶⁹ saying, “Let the little children come to me and do not try to stop them, for the kingdom of God¹⁰⁷⁰ belongs to such as these.¹⁰⁷¹ 18:17 I tell you the truth,¹⁰⁷² whoever does not receive¹⁰⁷³ the kingdom of God like a child¹⁰⁷⁴ will never¹⁰⁷⁵ enter it.”

The Wealthy Ruler

18:18 Now¹⁰⁷⁶ a certain ruler¹⁰⁷⁷ asked him, “Good teacher, what must I do to inherit eternal life?”¹⁰⁷⁸ 18:19 Jesus¹⁰⁷⁹ said to him, “Why do you call me good?¹⁰⁸⁰ No one is good except God alone. 18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’”¹⁰⁸¹ 18:21 The man¹⁰⁸² replied, “I have wholeheartedly obeyed¹⁰⁸³ all these laws¹⁰⁸⁴ since my youth.”¹⁰⁸⁵ 18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have¹⁰⁸⁶ and give the money¹⁰⁸⁷ to the poor,¹⁰⁸⁸ and you will have treasure¹⁰⁸⁹ in heaven. Then¹⁰⁹⁰ come, follow me.” 18:23 But when the man¹⁰⁹¹ heard this he became very sad,¹⁰⁹² for he was extremely wealthy. 18:24 When Jesus noticed this,¹⁰⁹³ he said, “How hard¹⁰⁹⁴ it is for the rich to enter the kingdom of God!¹⁰⁹⁵ 18:25 In fact, it is easier for a camel to go through the eye of a needle¹⁰⁹⁶ than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then¹⁰⁹⁷ who can be saved?”¹⁰⁹⁸ 18:27 He replied, “What is impossible¹⁰⁹⁹ for mere humans¹¹⁰⁰ is possible for God.” 18:28 And Peter said, “Look, we have left everything we own¹¹⁰¹ to follow you!”¹¹⁰² 18:29 Then¹¹⁰³ Jesus¹¹⁰⁴ said to them, “I tell you the truth,¹¹⁰⁵ there is no one who has left home or wife or brothers¹¹⁰⁶ or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more¹¹⁰⁷ in this age¹¹⁰⁸ – and in the age to come, eternal life.”¹¹⁰⁹

Another Prediction of Jesus’ Passion

18:31 Then¹¹¹⁰ Jesus¹¹¹¹ took the twelve aside and said to them, “Look, we are going up to Jerusalem,¹¹¹² and everything that is written about the Son of Man by the prophets will be accomplished.¹¹¹³ 18:32 For he will be handed over¹¹¹⁴ to the Gentiles; he will be mocked,¹¹¹⁵ mistreated,¹¹¹⁶ and spat on.¹¹¹⁷ 18:33 They will flog him severely¹¹¹⁸ and kill him. Yet¹¹¹⁹ on the third day he will rise again.” 18:34 But¹¹²⁰ the twelve¹¹²¹ understood none of these things. This¹¹²² saying was hidden from them, and they did not grasp¹¹²³ what Jesus meant.¹¹²⁴

Healing a Blind Man

18:35 As¹¹²⁵ Jesus¹¹²⁶ approached¹¹²⁷ Jericho,¹¹²⁸ a blind man was sitting by the road begging. 18:36 When he heard a crowd going by, he asked what was going on. 18:37 They¹¹²⁹ told him, “Jesus the Nazarene is passing by.” 18:38 So¹¹³⁰ he called out,¹¹³¹ “Jesus, Son of David,¹¹³² have mercy¹¹³³ on me!” 18:39 And those who were in front¹¹³⁴ scolded¹¹³⁵ him to get him to be quiet, but he shouted¹¹³⁶ even more, “Son of David, have mercy on me!” 18:40 So¹¹³⁷ Jesus stopped and ordered the beggar¹¹³⁸ to be brought to him. When the man¹¹³⁹ came near, Jesus¹¹⁴⁰ asked him, 18:41 “What do you want me to do for you?” He replied,¹¹⁴¹ “Lord, let me see again.”¹¹⁴² 18:42 Jesus¹¹⁴³ said to him, “Receive¹¹⁴⁴ your sight; your faith has healed you.”¹¹⁴⁵ 18:43 And immediately he regained¹¹⁴⁶ his sight and followed Jesus,¹¹⁴⁷ praising¹¹⁴⁸ God. When¹¹⁴⁹ all the people saw it, they too¹¹⁵⁰ gave praise to God.

Jesus and Zacchaeus

19:1 Jesus¹¹⁵¹ entered Jericho¹¹⁵² and was passing through it. 19:2 Now¹¹⁵³ a man named Zacchaeus was there; he was a chief tax collector¹¹⁵⁴ and was rich. 19:3 He¹¹⁵⁵ was trying to get a look at Jesus,¹¹⁵⁶ but being a short man he could not see over the crowd.¹¹⁵⁷ 19:4 So¹¹⁵⁸ he ran on ahead and climbed up into a sycamore tree¹¹⁵⁹ to see him, because Jesus¹¹⁶⁰ was going to pass that way. 19:5 And when Jesus came to that place, he looked up¹¹⁶¹ and said to him, “Zacchaeus, come down quickly,¹¹⁶² because I must¹¹⁶³ stay at your house today.”¹¹⁶⁴ 19:6 So he came down quickly¹¹⁶⁵ and welcomed Jesus¹¹⁶⁶ joyfully.¹¹⁶⁷ 19:7 And when the people¹¹⁶⁸ saw it, they all complained,¹¹⁶⁹ “He has gone in to be the guest of a man who is a sinner.”¹¹⁷⁰ 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give¹¹⁷¹ to the poor, and if¹¹⁷² I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then¹¹⁷³ Jesus said to him, “Today salvation¹¹⁷⁴ has come to this household,¹¹⁷⁵ because he too is a son of Abraham!¹¹⁷⁶ 19:10 For the Son of Man came¹¹⁷⁷ to seek and to save the lost.”

[9:51] ¹tn 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] ²tn 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] ³sn 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] ⁴tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51] ⁵tn 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] ⁶map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:52] ⁷tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52] ⁸tn Grk “sent messengers before his face,” an idiom.

[9:52] ⁹tn 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] ¹⁰tn Or “to prepare (things) for him.”

[9:53] ¹¹tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53] ¹²tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53] ¹³tn Grk “because his face was set toward Jerusalem.”

[9:54] ¹⁴tn Or “destroy.”

[9:54] ¹⁵tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:55] ¹⁶tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55] ¹⁷tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:57] ¹⁸tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57] ¹⁹tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57] ²⁰tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[9:58] ²¹tn 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] ²²sn 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] ²³tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59] ²⁴tn Grk “said.”

[9:60] ²⁵tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60] ²⁶sn 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 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60] ²⁷sn 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] ²⁸tn Grk “And another also said.”

[9:61] ²⁹tn Grk “to those in my house.”

[9:62] ³⁰tn Here δέ (de) has not been translated.

[9:62] ³¹tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62] ³²sn 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] ³³sn 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] ³⁴tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1] ³⁵tc 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 Ë^1,13 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.

[10:1] ³⁶tn Or “city.”

[10:2] ³⁷tn Here δέ (de) has not been translated.

[10:2] ³⁸sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2] ³⁹tn Grk “to thrust out.”

[10:3] ⁴⁰tn 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] ⁴¹sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3] ⁴²sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:4] ⁴³sn 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] ⁴⁴tn Traditionally, “a purse.”

[10:4] ⁴⁵tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4] ⁴⁶tn Or “no one along the way.”

[10:5] ⁴⁷tn Here δέ (de) has not been translated.

[10:5] ⁴⁸tn 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] ⁴⁹sn 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] ⁵⁰tn 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] ⁵¹sn 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] ⁵²tn Here δέ (de) has not been translated.

[10:7] ⁵³tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7] ⁵⁴sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:8] ⁵⁵tn 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] ⁵⁶tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8] ⁵⁷tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9] ⁵⁸tn 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] ⁵⁹tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9] ⁶⁰sn 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] ⁶¹tn 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] ⁶²tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10] ⁶³tn Or “city.”

[10:10] ⁶⁴tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10] ⁶⁵sn 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] ⁶⁶tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:11] ⁶⁷tn Or “city.”

[10:11] ⁶⁸sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11] ⁶⁹tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11] ⁷⁰tn 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] ⁷¹sn 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.

[10:12] ⁷²tn Or “city.”

[10:13] ⁷³sn 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 a.d. 30.

[10:13] ⁷⁴tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13] ⁷⁵tn Or “powerful deeds.”

[10:13] ⁷⁶map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13] ⁷⁷sn 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] ⁷⁸sn 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] ⁷⁹tn The interrogative particle introducing this question expects a negative reply.

[10:15] ⁸⁰sn 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] ⁸¹tn 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] ⁸²sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16] ⁸³tn 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] ⁸⁴sn The one who sent me refers to God.

[10:17] ⁸⁵tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17] ⁸⁶tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17] ⁸⁷tn Or “the demons obey”; see L&N 36.18.

[10:17] ⁸⁸tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[10:18] ⁸⁹tn 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] ⁹⁰tn This is an imperfect tense verb.

[10:18] ⁹¹tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18] ⁹²tn 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] ⁹³tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19] ⁹⁴sn 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] ⁹⁵tn 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] ⁹⁶tn This is an emphatic double negative in the Greek text.

[10:20] ⁹⁷tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20] ⁹⁸tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20] ⁹⁹tn 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] ¹⁰⁰tn Grk “In that same hour” (L&N 67.1).

[10:21] ¹⁰¹tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21] ¹⁰²sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21] ¹⁰³tn Or “thank.”

[10:21] ¹⁰⁴sn 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] ¹⁰⁵tn Or “that.”

[10:21] ¹⁰⁶sn See 1 Cor 1:26-31.

[10:21] ¹⁰⁷tn 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] ¹⁰⁸sn 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] ¹⁰⁹tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[10:23] ¹¹⁰tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23] ¹¹¹tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23] ¹¹²tn 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] ¹¹³tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23] ¹¹⁴sn 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] ¹¹⁵sn 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] ¹¹⁶tn 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] ¹¹⁷tn 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] ¹¹⁸tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25] ¹¹⁹sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[10:26] ¹²⁰tn 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] ¹²¹tn 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] ¹²²tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27] ¹²³sn 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] ¹²⁴tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[10:28] ¹²⁵tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28] ¹²⁶sn 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] ¹²⁷tn 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] ¹²⁸tn Or “vindicate.”

[10:30] ¹²⁹tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30] ¹³⁰sn 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] ¹³¹map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30] ¹³²map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30] ¹³³tn 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] ¹³⁴sn That is, in a state between life and death; severely wounded.

[10:31] ¹³⁵sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31] ¹³⁶tn 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] ¹³⁷tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31] ¹³⁸sn 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] ¹³⁹sn 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] ¹⁴⁰tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32] ¹⁴¹tn 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] ¹⁴²tn 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] ¹⁴³tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33] ¹⁴⁴tn 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] ¹⁴⁵tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33] ¹⁴⁶tn “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] ¹⁴⁷tn 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] ¹⁴⁸tn 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] ¹⁴⁹sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34] ¹⁵⁰tn 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] ¹⁵¹tn 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] ¹⁵²sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35] ¹⁵³tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35] ¹⁵⁴tn Grk “two denarii.”

[10:35] ¹⁵⁵tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36] ¹⁵⁶sn 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] ¹⁵⁷tn 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] ¹⁵⁸sn 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] ¹⁵⁹tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37] ¹⁶⁰tn This recalls the verb of the earlier reply in v. 28.

[10:38] ¹⁶¹tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38] ¹⁶²tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:39] ¹⁶³tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39] ¹⁶⁴tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39] ¹⁶⁵sn 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] ¹⁶⁶sn 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] ¹⁶⁷tn Grk “with much serving.”

[10:40] ¹⁶⁸tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40] ¹⁶⁹tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40] ¹⁷⁰tn Grk “has left me to serve alone.”

[10:40] ¹⁷¹tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[10:41] ¹⁷²tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41] ¹⁷³tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41] ¹⁷⁴sn The double vocative Martha, Martha communicates emotion.

[10:41] ¹⁷⁵tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[10:42] ¹⁷⁶tc Or, with some mss (Ì³ [א] B C² L 070^vid Ë¹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42] ¹⁷⁷tn 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] ¹⁷⁸tn 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] ¹⁷⁹tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1] ¹⁸⁰tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1] ¹⁸¹sn John refers to John the Baptist.

[11:1] ¹⁸²sn 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] ¹⁸³sn 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] ¹⁸⁴tc Most mss, including later majority (A C D W Θ Ψ 070 Ë¹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2] ¹⁸⁵tn Grk “hallowed be your name.”

[11:2] ¹⁸⁶tc Most mss (א A C D W Θ Ψ 070 Ë¹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:3] ¹⁸⁷tn 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] ¹⁸⁸tn 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] ¹⁸⁹tc Most mss (א¹ A C D W Θ Ψ 070 Ë¹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:5] ¹⁹⁰tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5] ¹⁹¹tn Grk “Who among you will have a friend and go to him.”

[11:5] ¹⁹²tn Grk “he will go to him.”

[11:5] ¹⁹³tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:6] ¹⁹⁴tn Grk “has come to me from the road.”

[11:6] ¹⁹⁵sn 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] ¹⁹⁶tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7] ¹⁹⁷tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7] ¹⁹⁸tn 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] ¹⁹⁹tn 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] ²⁰⁰tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8] ²⁰¹tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8] ²⁰²tn 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] ²⁰³tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9] ²⁰⁴sn 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] ²⁰⁵tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:10] ²⁰⁶sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10] ²⁰⁷tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:11] ²⁰⁸tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11] ²⁰⁹tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11] ²¹⁰sn The snake probably refers to a water snake.

[11:12] ²¹¹sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

[11:13] ²¹²tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13] ²¹³sn 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] ²¹⁴tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14] ²¹⁵tn 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] ²¹⁶tn 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] ²¹⁷sn 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] ²¹⁸tn Grk “By Beelzebul.”

[11:15] ²¹⁹tn Or “prince.”

[11:16] ²²⁰tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16] ²²¹tn 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] ²²²tn 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] ²²³sn 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] ²²⁴tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17] ²²⁵sn 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] ²²⁶tn Or “is left in ruins.”

[11:17] ²²⁷tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:18] ²²⁸tn 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] ²²⁹tn 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] ²³⁰tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:19] ²³¹sn 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] ²³²tn 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] ²³³sn 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] ²³⁴sn 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] ²³⁵tn 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] ²³⁶tn The referent of the expression “a strong man” is Satan.

[11:21] ²³⁷tn 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] ²³⁸tn Grk “his goods are in peace.”

[11:22] ²³⁹tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22] ²⁴⁰tn The referent of the expression “a stronger man” is Jesus.

[11:22] ²⁴¹tn Grk “stronger man than he attacks.”

[11:22] ²⁴²tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22] ²⁴³tn Grk “on which he relied.”

[11:22] ²⁴⁴tn Or “and distributes.”

[11:22] ²⁴⁵sn 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] ²⁴⁶sn 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] ²⁴⁷sn For the image of scattering, see Pss. Sol. 17:18.

[11:24] ²⁴⁸sn This is a reference to an evil spirit. See Luke 4:33.

[11:24] ²⁴⁹tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24] ²⁵⁰sn 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] ²⁵¹tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24] ²⁵²tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24] ²⁵³tn Grk “I will return to my house from which I came.”

[11:25] ²⁵⁴tn Grk “comes.”

[11:25] ²⁵⁵tn The words “the house” are not in Greek but are implied.

[11:25] ²⁵⁶sn 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] ²⁵⁷tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26] ²⁵⁸tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26] ²⁵⁹sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[11:27] ²⁶⁰tn 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] ²⁶¹tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27] ²⁶²tn For this term see L&N 8.69.

[11:27] ²⁶³sn 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] ²⁶⁴tn Grk “said.”

[11:28] ²⁶⁵sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[11:29] ²⁶⁶tn Here δέ (de) has not been translated.

[11:29] ²⁶⁷tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29] ²⁶⁸sn 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] ²⁶⁹sn 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] ²⁷⁰tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30] ²⁷¹tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30] ²⁷²tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[11:31] ²⁷³sn 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] ²⁷⁴sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31] ²⁷⁵tn 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] ²⁷⁶tn Grk “behold.”

[11:31] ²⁷⁷sn 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] ²⁷⁸tn See the note on the word “people” in v. 31.

[11:32] ²⁷⁹tn Grk “at the preaching of Jonah.”

[11:32] ²⁸⁰tn Grk “behold.”

[11:33] ²⁸¹tn 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] ²⁸²tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 Ë¹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[11:34] ²⁸³tn 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] ²⁸⁴tn Or “when it is sick” (L&N 23.149).

[11:35] ²⁸⁵tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

[11:35] ²⁸⁶sn Here you is a singular pronoun, individualizing the application.

[11:36] ²⁸⁷tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36] ²⁸⁸tn 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] ²⁸⁹tn Grk “not having any part dark.”

[11:36] ²⁹⁰tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[11:37] ²⁹¹tn 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] ²⁹²sn See the note on Pharisees in 5:17.

[11:37] ²⁹³tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37] ²⁹⁴tn 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] ²⁹⁵tn Here δέ (de) has not been translated.

[11:38] ²⁹⁶tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38] ²⁹⁷tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:39] ²⁹⁸sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39] ²⁹⁹tn Or “and evil.”

[11:40] ³⁰⁰sn 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] ³⁰¹tn 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] ³⁰²tn 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] ³⁰³tn 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] ³⁰⁴sn 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] ³⁰⁵tn 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] ³⁰⁶tn Or “you tithe mint.”

[11:42] ³⁰⁷sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42] ³⁰⁸tn 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] ³⁰⁹sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42] ³¹⁰tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[11:43] ³¹¹tn 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] ³¹²sn See the note on synagogues in 4:15.

[11:43] ³¹³tn Grk “and the greetings.”

[11:44] ³¹⁴tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L Ë¹ 33 1241 2542 lat sa).

[11:44] ³¹⁵tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44] ³¹⁶sn 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] ³¹⁷sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45] ³¹⁸tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[11:46] ³¹⁹tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46] ³²⁰tn Grk “said.”

[11:46] ³²¹tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46] ³²²tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46] ³²³tn 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] ³²⁴sn 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] ³²⁵tn Or “forefathers”; Grk “fathers.”

[11:48] ³²⁶tn Grk “you are witnesses and approve of.”

[11:48] ³²⁷tn Or “forefathers”; Grk “fathers.”

[11:48] ³²⁸tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48] ³²⁹tn “Their,” i.e., the prophets.

[11:48] ³³⁰tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[11:49] ³³¹sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:50] ³³²tn 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] ³³³tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50] ³³⁴tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[11:51] ³³⁵sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51] ³³⁶sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51] ³³⁷tn Or “who perished.”

[11:51] ³³⁸tn 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] ³³⁹tn Or “required from.”

[11:52] ³⁴⁰sn 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] ³⁴¹tn Or “you tried to prevent.”

[11:53] ³⁴²tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53] ³⁴³tn Or “terribly.”

[11:53] ³⁴⁴tn For this term see L&N 33.183.

[11:54] ³⁴⁵tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54] ³⁴⁶tn 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] ³⁴⁷tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1] ³⁴⁸tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1] ³⁴⁹tn 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] ³⁵⁰sn See the note on Pharisees in 5:17.

[12:1] ³⁵¹sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:2] ³⁵²tn Or “concealed.”

[12:2] ³⁵³sn 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] ³⁵⁴tn 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] ³⁵⁵tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3] ³⁵⁶sn 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] ³⁵⁷tn 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] ³⁵⁸tn Here δέ (de) has not been translated.

[12:4] ³⁵⁹sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:5] ³⁶⁰tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5] ³⁶¹sn 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] ³⁶²tn The direct object (“you”) is understood.

[12:5] ³⁶³sn 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] ³⁶⁴sn 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] ³⁶⁵sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[12:8] ³⁶⁶tn Here δέ (de) has not been translated.

[12:8] ³⁶⁷tn Or “confesses.”

[12:8] ³⁶⁸tn 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] ³⁶⁹sn 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] ³⁷⁰sn 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] ³⁷¹tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[12:11] ³⁷²sn 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] ³⁷³tn 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] ³⁷⁴tn 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] ³⁷⁵tn Grk “in that very hour” (an idiom).

[12:12] ³⁷⁶tn Grk “what it is necessary to say.”

[12:13] ³⁷⁷tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13] ³⁷⁸sn 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] ³⁷⁹tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14] ³⁸⁰tn 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] ³⁸¹tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[12:15] ³⁸²tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15] ³⁸³tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15] ³⁸⁴tn 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] ³⁸⁵tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16] ³⁸⁶tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16] ³⁸⁷tn Or “yielded a plentiful harvest.”

[12:17] ³⁸⁸tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17] ³⁸⁹tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17] ³⁹⁰sn 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] ³⁹¹tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18] ³⁹²sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:19] ³⁹³tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20] ³⁹⁴tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20] ³⁹⁵tn 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] ³⁹⁶tn 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] ³⁹⁷sn 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] ³⁹⁸tn 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] ³⁹⁹tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22] ⁴⁰⁰tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,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] ⁴⁰¹tn Or “do not be anxious.”

[12:22] ⁴⁰²tc Most mss (Ì⁴⁵ Ψ 070 Ë¹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22] ⁴⁰³tc Some mss (B 070 Ë¹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[12:24] ⁴⁰⁴tn 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] ⁴⁰⁵tn 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] ⁴⁰⁶tn Or “by being anxious.”

[12:25] ⁴⁰⁷tn 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] ⁴⁰⁸tn This is a first class condition in the Greek text.

[12:26] ⁴⁰⁹tn Or “why are you anxious for.”

[12:27] ⁴¹⁰tn 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] ⁴¹¹tn 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] ⁴¹²tn This is a first class condition in the Greek text.

[12:28] ⁴¹³tn Grk “grass in the field.”

[12:28] ⁴¹⁴tn Grk “which is in the field today.”

[12:28] ⁴¹⁵tn 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] ⁴¹⁶sn 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] ⁴¹⁷tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29] ⁴¹⁸tn 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] ⁴¹⁹tn 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.

[12:30] ⁴²⁰tn Grk “seek.”

[12:31] ⁴²¹tn Grk “seek,” but in the sense of the previous verses.

[12:31] ⁴²²tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

[12:31] ⁴²³sn 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] ⁴²⁴tn Or perhaps, “your Father chooses.”

[12:33] ⁴²⁵sn 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] ⁴²⁶tn Grk “give alms,” but this term is not in common use today.

[12:33] ⁴²⁷tn Grk “in the heavens.”

[12:33] ⁴²⁸tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33] ⁴²⁹tn 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] ⁴³⁰sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.

[12:35] ⁴³¹tn 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] ⁴³²sn Keep your lamps burning means to be ready at all times.

[12:36] ⁴³³tn 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] ⁴³⁴sn An ancient wedding celebration could last for days (Tob 11:18).

[12:37] ⁴³⁵tn See the note on the word “slave” in 7:2.

[12:37] ⁴³⁶tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37] ⁴³⁷tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37] ⁴³⁸tn See v. 35 (same verb).

[12:37] ⁴³⁹tn 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] ⁴⁴⁰tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37] ⁴⁴¹sn 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] ⁴⁴²sn 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] ⁴⁴³tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38] ⁴⁴⁴tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:39] ⁴⁴⁵sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39] ⁴⁴⁶tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[12:40] ⁴⁴⁷sn 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] ⁴⁴⁸tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41] ⁴⁴⁹sn 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] ⁴⁵⁰tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42] ⁴⁵¹tn Or “administrator,” “steward” (L&N 37.39).

[12:42] ⁴⁵²tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:43] ⁴⁵³tn See the note on the word “slave” in 7:2.

[12:43] ⁴⁵⁴tn That is, doing his job, doing what he is supposed to be doing.

[12:44] ⁴⁵⁵tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

[12:44] ⁴⁵⁶tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

[12:45] ⁴⁵⁷tn 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] ⁴⁵⁸tn 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] ⁴⁵⁹tn Grk “should say in his heart.”

[12:45] ⁴⁶⁰tn Or “is taking a long time.”

[12:45] ⁴⁶¹sn 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] ⁴⁶²tn The word “other” is not in the Greek text, but is implied.

[12:45] ⁴⁶³tn 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] ⁴⁶⁴tn 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] ⁴⁶⁵tn 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] ⁴⁶⁶tn Here δέ (de) has not been translated.

[12:47] ⁴⁶⁷tn 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] ⁴⁶⁸tn 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] ⁴⁶⁹tn Grk “blows.”

[12:48] ⁴⁷⁰tn Grk “will receive few (blows).”

[12:48] ⁴⁷¹tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48] ⁴⁷²sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48] ⁴⁷³tn Grk “they will ask even more.”

[12:49] ⁴⁷⁴sn 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] ⁴⁷⁵tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[12:50] ⁴⁷⁶sn 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] ⁴⁷⁷tn Grk “to be baptized with.”

[12:51] ⁴⁷⁸tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[12:52] ⁴⁷⁹sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[12:53] ⁴⁸⁰tn 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] ⁴⁸¹tn 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] ⁴⁸²sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54] ⁴⁸³tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[12:55] ⁴⁸⁴sn The south wind comes from the desert, and thus brings scorching heat.

[12:56] ⁴⁸⁵sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56] ⁴⁸⁶tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[12:57] ⁴⁸⁷tn 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] ⁴⁸⁸sn 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] ⁴⁸⁹sn 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] ⁴⁹⁰tn 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] ⁴⁹¹tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1] ⁴⁹²sn 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] ⁴⁹³tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2] ⁴⁹⁴sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[13:3] ⁴⁹⁵sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3] ⁴⁹⁶tn 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] ⁴⁹⁷tn 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] ⁴⁹⁸sn 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] ⁴⁹⁹map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:5] ⁵⁰⁰sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5] ⁵⁰¹tn Grk “similarly.”

[13:6] ⁵⁰²tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6] ⁵⁰³tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6] ⁵⁰⁴sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:7] ⁵⁰⁵tn 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] ⁵⁰⁶tn Grk “Behold, for.”

[13:7] ⁵⁰⁷sn 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] ⁵⁰⁸tn 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] ⁵⁰⁹tc ‡ 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] ⁵¹⁰tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7] ⁵¹¹sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:8] ⁵¹²tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8] ⁵¹³tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:9] ⁵¹⁴tn 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] ⁵¹⁵tn Grk “the coming [season].”

[13:9] ⁵¹⁶tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9] ⁵¹⁷tn This is a first class condition in the Greek text, showing which of the options is assumed.

[13:10] ⁵¹⁸sn See the note on synagogues in 4:15.

[13:11] ⁵¹⁹tn 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] ⁵²⁰tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11] ⁵²¹tn 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] ⁵²²tn 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] ⁵²³tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12] ⁵²⁴tn 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] ⁵²⁵sn 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] ⁵²⁶tn Or “released.”

[13:12] ⁵²⁷tn Or “sickness.”

[13:13] ⁵²⁸tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13] ⁵²⁹sn The healing took place immediately.

[13:14] ⁵³⁰sn 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] ⁵³¹tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14] ⁵³²tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:15] ⁵³³tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15] ⁵³⁴tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15] ⁵³⁵sn 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] ⁵³⁶tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16] ⁵³⁷tn 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] ⁵³⁸sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16] ⁵³⁹tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16] ⁵⁴⁰tn Or “bondage”; Grk “bond.”

[13:17] ⁵⁴¹tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17] ⁵⁴²tn Or “were put to shame.”

[13:17] ⁵⁴³tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17] ⁵⁴⁴sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17] ⁵⁴⁵tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[13:18] ⁵⁴⁶tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18] ⁵⁴⁷tn Grk “said,” but what follows is a question.

[13:18] ⁵⁴⁸sn 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] ⁵⁴⁹sn 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] ⁵⁵⁰tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:19] ⁵⁵¹sn The mustard seed was noted for its tiny size.

[13:19] ⁵⁵²tn Grk “threw.”

[13:19] ⁵⁵³tn 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] ⁵⁵⁴sn 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] ⁵⁵⁵tn 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] ⁵⁵⁶sn 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] ⁵⁵⁷tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20] ⁵⁵⁸sn 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] ⁵⁵⁹tn Grk “hid in.”

[13:21] ⁵⁶⁰sn 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] ⁵⁶¹tn Grk “it was all leavened.”

[13:22] ⁵⁶²tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22] ⁵⁶³tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22] ⁵⁶⁴tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22] ⁵⁶⁵tn Or “cities.”

[13:22] ⁵⁶⁶tn 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] ⁵⁶⁷map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:23] ⁵⁶⁸tn Here δέ (de) has not been translated.

[13:23] ⁵⁶⁹tn Grk “said to.”

[13:23] ⁵⁷⁰sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23] ⁵⁷¹tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[13:24] ⁵⁷²tn 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] ⁵⁷³tn 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] ⁵⁷⁴tn Or “the master of the household.”

[13:25] ⁵⁷⁵tn Or “rises,” or “stands up.”

[13:25] ⁵⁷⁶tn Or “Sir.”

[13:25] ⁵⁷⁷tn Grk “Open to us.”

[13:25] ⁵⁷⁸tn 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] ⁵⁷⁹sn 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] ⁵⁸⁰sn This term refers to wide streets, and thus suggests the major streets of a city.

[13:27] ⁵⁸¹tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27] ⁵⁸²tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27] ⁵⁸³sn 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] ⁵⁸⁴tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:28] ⁵⁸⁵sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28] ⁵⁸⁶tn 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] ⁵⁸⁷sn 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] ⁵⁸⁸tn 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] ⁵⁸⁹tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29] ⁵⁹⁰tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29] ⁵⁹¹tn 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] ⁵⁹²sn 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] ⁵⁹³tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30] ⁵⁹⁴tn Grk “behold.”

[13:30] ⁵⁹⁵sn 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] ⁵⁹⁶tn Grk “At that very hour.”

[13:31] ⁵⁹⁷sn See the note on Pharisees in 5:17.

[13:31] ⁵⁹⁸tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31] ⁵⁹⁹tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31] ⁶⁰⁰sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[13:32] ⁶⁰¹tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32] ⁶⁰²tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32] ⁶⁰³sn 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] ⁶⁰⁴sn 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] ⁶⁰⁵tn 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] ⁶⁰⁶tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33] ⁶⁰⁷tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33] ⁶⁰⁸tn Or “should perish away from.”

[13:33] ⁶⁰⁹sn 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] ⁶¹⁰sn The double use of the city’s name betrays intense emotion.

[13:34] ⁶¹¹tn 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] ⁶¹²sn 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] ⁶¹³tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34] ⁶¹⁴tn Grk “you were not willing.”

[13:35] ⁶¹⁵sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35] ⁶¹⁶sn 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] ⁶¹⁷tn 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] ⁶¹⁸tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1] ⁶¹⁹tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1] ⁶²⁰sn See the note on Pharisees in 5:17.

[14:1] ⁶²¹sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:2] ⁶²²tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2] ⁶²³tn 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] ⁶²⁴sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[14:3] ⁶²⁵tn 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] ⁶²⁶tn 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] ⁶²⁷tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3] ⁶²⁸sn “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] ⁶²⁹tn 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] ⁶³⁰tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4] ⁶³¹tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4] ⁶³²tn Or “and let him go.”

[14:5] ⁶³³tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5] ⁶³⁴tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 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] ⁶³⁵tn 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] ⁶³⁶sn 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] ⁶³⁷tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7] ⁶³⁸tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7] ⁶³⁹tn Grk “those who were invited.”

[14:7] ⁶⁴⁰tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:8] ⁶⁴¹tn 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] ⁶⁴²tn 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] ⁶⁴³tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[14:9] ⁶⁴⁴tn 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] ⁶⁴⁵tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9] ⁶⁴⁶tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:10] ⁶⁴⁷tn Grk “the one who invited you.”

[14:10] ⁶⁴⁸tn Grk “Go up higher.” This means to move to a more important place.

[14:11] ⁶⁴⁹tn 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] ⁶⁵⁰sn 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] ⁶⁵¹tn Here δέ (de) has not been translated.

[14:12] ⁶⁵²sn That is, the leader of the Pharisees (v. 1).

[14:12] ⁶⁵³tn 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] ⁶⁵⁴tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13] ⁶⁵⁵sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13] ⁶⁵⁶tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13] ⁶⁵⁷sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14] ⁶⁵⁸tn 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] ⁶⁵⁹sn You will be blessed. God notes and approves of such generosity.

[14:14] ⁶⁶⁰sn The passive verb will be repaid looks at God’s commendation.

[14:15] ⁶⁶¹tn Here δέ (de) has not been translated.

[14:15] ⁶⁶²tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15] ⁶⁶³tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15] ⁶⁶⁴tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15] ⁶⁶⁵sn 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] ⁶⁶⁶tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16] ⁶⁶⁷tn Or “dinner.”

[14:16] ⁶⁶⁸sn 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] ⁶⁶⁹tn The word “guests” is not in the Greek text but is implied.

[14:17] ⁶⁷⁰tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17] ⁶⁷¹tn Or “dinner.”

[14:17] ⁶⁷²tn See the note on the word “slave” in 7:2.

[14:18] ⁶⁷³tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18] ⁶⁷⁴sn 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] ⁶⁷⁵sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18] ⁶⁷⁶sn 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] ⁶⁷⁷tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19] ⁶⁷⁸sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19] ⁶⁷⁹tn 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] ⁶⁸⁰tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20] ⁶⁸¹sn 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] ⁶⁸²tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21] ⁶⁸³tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21] ⁶⁸⁴sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21] ⁶⁸⁵tn Or “town.”

[14:21] ⁶⁸⁶sn 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] ⁶⁸⁷tn 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] ⁶⁸⁸tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

[14:22] ⁶⁸⁹sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

[14:23] ⁶⁹⁰tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23] ⁶⁹¹tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23] ⁶⁹²sn 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] ⁶⁹³tn 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] ⁶⁹⁴tn 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] ⁶⁹⁵tn 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] ⁶⁹⁶sn So that my house will be filled. God will bless many people.

[14:24] ⁶⁹⁷tn 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] ⁶⁹⁸sn 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.

[14:24] ⁶⁹⁹tn Or “dinner.”

[14:25] ⁷⁰⁰sn 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] ⁷⁰¹tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:26] ⁷⁰²tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26] ⁷⁰³tn 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] ⁷⁰⁴sn 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] ⁷⁰⁵tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[14:28] ⁷⁰⁶tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28] ⁷⁰⁷tn 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] ⁷⁰⁸tn 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] ⁷⁰⁹tn The participle θέντος (qentos) has been taken temporally.

[14:29] ⁷¹⁰tn 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] ⁷¹¹tn 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] ⁷¹²tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[14:30] ⁷¹³tn Grk “make fun of him, saying.”

[14:30] ⁷¹⁴sn 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] ⁷¹⁵sn 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] ⁷¹⁶tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31] ⁷¹⁷tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[14:32] ⁷¹⁸tn 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] ⁷¹⁹tn Grk “a messenger.”

[14:32] ⁷²⁰sn 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] ⁷²¹tn 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] ⁷²²tn Grk “Now salt…”; here οὖν has not been translated.

[14:34] ⁷²³sn 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. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[14:35] ⁷²⁴tn Or “It is not useful” (L&N 65.32).

[14:35] ⁷²⁵tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35] ⁷²⁶tn 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] ⁷²⁷sn See the note on tax collectors in 3:12.

[15:1] ⁷²⁸tn Grk “were drawing near.”

[15:2] ⁷²⁹tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2] ⁷³⁰sn See the note on Pharisees in 5:17.

[15:2] ⁷³¹tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2] ⁷³²tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2] ⁷³³tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[15:3] ⁷³⁴tn 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] ⁷³⁵tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3] ⁷³⁶sn 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] ⁷³⁷tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[15:4] ⁷³⁸tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4] ⁷³⁹sn 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] ⁷⁴⁰tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4] ⁷⁴¹tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4] ⁷⁴²sn 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] ⁷⁴³tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:6] ⁷⁴⁴tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6] ⁷⁴⁵sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6] ⁷⁴⁶tn 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] ⁷⁴⁷sn 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] ⁷⁴⁸tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7] ⁷⁴⁹tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:8] ⁷⁵⁰sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8] ⁷⁵¹tn 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] ⁷⁵²tn Grk “one coin.”

[15:8] ⁷⁵³tn 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] ⁷⁵⁴tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9] ⁷⁵⁵tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9] ⁷⁵⁶sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9] ⁷⁵⁷tn Grk “drachma.”

[15:10] ⁷⁵⁸sn 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] ⁷⁵⁹tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11] ⁷⁶⁰tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:12] ⁷⁶¹tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12] ⁷⁶²tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12] ⁷⁶³tn 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] ⁷⁶⁴tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12] ⁷⁶⁵tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12] ⁷⁶⁶tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12] ⁷⁶⁷sn 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] ⁷⁶⁸tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13] ⁷⁶⁹tn Grk “after not many days.”

[15:13] ⁷⁷⁰tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13] ⁷⁷¹tn Or “estate” (the same word has been translated “estate” in v. 12).

[15:14] ⁷⁷²tn 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] ⁷⁷³tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15] ⁷⁷⁴tn 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] ⁷⁷⁵sn 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] ⁷⁷⁶tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16] ⁷⁷⁷tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16] ⁷⁷⁸tn 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] ⁷⁷⁹tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:17] ⁷⁸⁰tn Grk “came to himself” (an idiom).

[15:17] ⁷⁸¹tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:18] ⁷⁸²sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18] ⁷⁸³sn The phrase against heaven is a circumlocution for God.

[15:18] ⁷⁸⁴tn 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] ⁷⁸⁵tn Or “make me.” Here is a sign of total humility.

[15:20] ⁷⁸⁶tn 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] ⁷⁸⁷tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20] ⁷⁸⁸tn Or “felt great affection for him,” “felt great pity for him.”

[15:20] ⁷⁸⁹tn 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] ⁷⁹⁰tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21] ⁷⁹¹tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21] ⁷⁹²sn 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] ⁷⁹³sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22] ⁷⁹⁴tn See the note on the word “slave” in 7:2.

[15:22] ⁷⁹⁵sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22] ⁷⁹⁶tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22] ⁷⁹⁷sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23] ⁷⁹⁸tn 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] ⁷⁹⁹tn 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] ⁸⁰⁰tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[15:24] ⁸⁰¹sn This statement links the parable to the theme of 15:6, 9.

[15:24] ⁸⁰²tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:25] ⁸⁰³tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25] ⁸⁰⁴sn This would have been primarily instrumental music, but might include singing as well.

[15:26] ⁸⁰⁵tn 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] ⁸⁰⁶tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[15:27] ⁸⁰⁷tn 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] ⁸⁰⁸tn See note on the phrase “fattened calf” in v. 23.

[15:27] ⁸⁰⁹tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:28] ⁸¹⁰tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28] ⁸¹¹tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28] ⁸¹²sn Ironically the attitude of the older son has left him outside and without joy.

[15:29] ⁸¹³tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29] ⁸¹⁴tn 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] ⁸¹⁵tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29] ⁸¹⁶sn 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] ⁸¹⁷sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30] ⁸¹⁸sn 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] ⁸¹⁹sn 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] ⁸²⁰sn See note on the phrase “fattened calf” in v. 23.

[15:31] ⁸²¹tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31] ⁸²²tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[15:32] ⁸²³tn Or “necessary.”

[15:32] ⁸²⁴sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32] ⁸²⁵sn 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] ⁸²⁶tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1] ⁸²⁷tn 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] ⁸²⁸sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1] ⁸²⁹tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:2] ⁸³⁰tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2] ⁸³¹tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2] ⁸³²sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2] ⁸³³tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:3] ⁸³⁴tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3] ⁸³⁵tn Grk “the stewardship,” “the management.”

[16:3] ⁸³⁶tn 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] ⁸³⁷tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:4] ⁸³⁸tn 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] ⁸³⁹sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:5] ⁸⁴⁰tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5] ⁸⁴¹tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[16:6] ⁸⁴²tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6] ⁸⁴³sn 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] ⁸⁴⁴tn 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] ⁸⁴⁵sn 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] ⁸⁴⁶tn 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] ⁸⁴⁷sn 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] ⁸⁴⁸tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7] ⁸⁴⁹sn The percentage of reduction may not be as great because of the change in material.

[16:8] ⁸⁵⁰tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8] ⁸⁵¹sn 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] ⁸⁵²sn 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] ⁸⁵³tn Grk “sons” (an idiom).

[16:8] ⁸⁵⁴tn Grk “with their own generation.”

[16:8] ⁸⁵⁵tn 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] ⁸⁵⁶tn 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] ⁸⁵⁷sn The passive refers to the welcome of heaven.

[16:9] ⁸⁵⁸tn Grk “eternal tents” (as dwelling places).

[16:10] ⁸⁵⁹sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[16:11] ⁸⁶⁰tn Or “faithful.”

[16:11] ⁸⁶¹tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11] ⁸⁶²sn 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] ⁸⁶³tn Or “faithful.”

[16:12] ⁸⁶⁴tn Grk “have not been faithful with what is another’s.”

[16:12] ⁸⁶⁵tn Grk “what is your own.”

[16:13] ⁸⁶⁶sn 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] ⁸⁶⁷tn Or “and treat [the other] with contempt.”

[16:13] ⁸⁶⁸tn 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] ⁸⁶⁹sn See the note on Pharisees in 5:17.

[16:14] ⁸⁷⁰tn 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] ⁸⁷¹tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15] ⁸⁷²tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15] ⁸⁷³tn 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] ⁸⁷⁴tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15] ⁸⁷⁵tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:16] ⁸⁷⁶tn 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] ⁸⁷⁷sn John refers to John the Baptist.

[16:16] ⁸⁷⁸sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16] ⁸⁷⁹sn 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] ⁸⁸⁰tn 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] ⁸⁸¹tn Or “one small part of a letter” (L&N 33.37).

[16:17] ⁸⁸²tn 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] ⁸⁸³sn 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] ⁸⁸⁴sn 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] ⁸⁸⁵tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[16:20] ⁸⁸⁶tn 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] ⁸⁸⁷sn 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] ⁸⁸⁸tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[16:21] ⁸⁸⁹tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21] ⁸⁹⁰tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21] ⁸⁹¹sn 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] ⁸⁹²tn 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] ⁸⁹³tn 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] ⁸⁹⁴tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22] ⁸⁹⁵sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23] ⁸⁹⁶sn 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] ⁸⁹⁷sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23] ⁸⁹⁸tn Grk “he lifted up his eyes” (an idiom).

[16:23] ⁸⁹⁹tn 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] ⁹⁰⁰tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24] ⁹⁰¹tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24] ⁹⁰²sn 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] ⁹⁰³sn 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] ⁹⁰⁴tn Or “in terrible pain” (L&N 24.92).

[16:24] ⁹⁰⁵sn Fire in this context is OT imagery; see Isa 66:24.

[16:25] ⁹⁰⁶tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25] ⁹⁰⁷tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26] ⁹⁰⁸tn 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] ⁹⁰⁹sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26] ⁹¹⁰tn Grk “between us and you.”

[16:27] ⁹¹¹tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27] ⁹¹²tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27] ⁹¹³tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[16:28] ⁹¹⁴sn 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] ⁹¹⁵tn Grk “lest they also come.”

[16:29] ⁹¹⁶tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29] ⁹¹⁷tn 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] ⁹¹⁸tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30] ⁹¹⁹tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30] ⁹²⁰sn 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] ⁹²¹tn Here δέ (de) has not been translated.

[16:31] ⁹²²tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31] ⁹²³sn 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] ⁹²⁴tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1] ⁹²⁵sn See Luke 6:24-26.

[17:2] ⁹²⁶tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2] ⁹²⁷tn 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] ⁹²⁸tn 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] ⁹²⁹tn 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] ⁹³⁰tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3] ⁹³¹tn 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] ⁹³²tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:4] ⁹³³sn 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] ⁹³⁴tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5] ⁹³⁵sn 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] ⁹³⁶tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6] ⁹³⁷tn Grk “said.”

[17:6] ⁹³⁸tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6] ⁹³⁹tn Grk “faith as,” “faith like.”

[17:6] ⁹⁴⁰sn 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] ⁹⁴¹tn 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] ⁹⁴²tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[17:7] ⁹⁴³tn Grk “Who among you, having a slave… would say to him.”

[17:7] ⁹⁴⁴tn See the note on the word “slave” in 7:2.

[17:7] ⁹⁴⁵tn 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] ⁹⁴⁶tn 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] ⁹⁴⁷tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8] ⁹⁴⁸tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8] ⁹⁴⁹tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8] ⁹⁵⁰tn Grk “after these things.”

[17:9] ⁹⁵¹tn Grk “did what was commanded.”

[17:9] ⁹⁵²tn 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] ⁹⁵³tn 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] ⁹⁵⁴tn Or “we have only done what we were supposed to do.”

[17:11] ⁹⁵⁵tn 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] ⁹⁵⁶sn 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] ⁹⁵⁷tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11] ⁹⁵⁸tn Or “was traveling about.”

[17:12] ⁹⁵⁹tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12] ⁹⁶⁰tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12] ⁹⁶¹sn 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] ⁹⁶²tn 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] ⁹⁶³sn “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] ⁹⁶⁴tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14] ⁹⁶⁵tn 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] ⁹⁶⁶sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14] ⁹⁶⁷tn 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] ⁹⁶⁸tn Grk “glorifying God.”

[17:16] ⁹⁶⁹tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16] ⁹⁷⁰tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16] ⁹⁷¹sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16] ⁹⁷²tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16] ⁹⁷³sn 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] ⁹⁷⁴tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17] ⁹⁷⁵tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17] ⁹⁷⁶tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17] ⁹⁷⁷tn The word “other” is implied in the context.

[17:18] ⁹⁷⁸sn 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] ⁹⁷⁹tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19] ⁹⁸⁰tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19] ⁹⁸¹tn 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] ⁹⁸²tn 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] ⁹⁸³sn See the note on Pharisees in 5:17.

[17:20] ⁹⁸⁴tn 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] ⁹⁸⁵sn 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] ⁹⁸⁶tn 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] ⁹⁸⁷tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21] ⁹⁸⁸tn 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] ⁹⁸⁹tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22] ⁹⁹⁰sn 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] ⁹⁹¹tn 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] ⁹⁹²tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23] ⁹⁹³sn 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] ⁹⁹⁴sn 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] ⁹⁹⁵tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[17:25] ⁹⁹⁶sn 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] ⁹⁹⁷tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26] ⁹⁹⁸tn Or “as it happened.”

[17:26] ⁹⁹⁹sn 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] ¹⁰⁰⁰tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27] ¹⁰⁰¹tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27] ¹⁰⁰²tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27] ¹⁰⁰³sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[17:28] ¹⁰⁰⁴tn Or “as it happened.”

[17:28] ¹⁰⁰⁵tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:29] ¹⁰⁰⁶sn 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] ¹⁰⁰⁷sn 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] ¹⁰⁰⁸sn 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] ¹⁰⁰⁹sn 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] ¹⁰¹⁰tn Or “tries to preserve”; Grk “seeks to gain.”

[17:33] ¹⁰¹¹sn 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] ¹⁰¹²sn 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] ¹⁰¹³tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[17:36] ¹⁰¹⁴tc Several mss (D Ë¹³ [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 “There will be two in the field; one will be taken and the other left.” It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[17:37] ¹⁰¹⁵tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37] ¹⁰¹⁶tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37] ¹⁰¹⁷tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37] ¹⁰¹⁸sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37] ¹⁰¹⁹tn Or “corpse.”

[17:37] ¹⁰²⁰tn 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] ¹⁰²¹tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[18:1] ¹⁰²²tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1] ¹⁰²³tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1] ¹⁰²⁴tn Or “should pray at all times” (L&N 67.88).

[18:1] ¹⁰²⁵sn 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] ¹⁰²⁶tn 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] ¹⁰²⁷tn Or “town.”

[18:2] ¹⁰²⁸sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2] ¹⁰²⁹tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:3] ¹⁰³⁰sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3] ¹⁰³¹tn Or “town.”

[18:3] ¹⁰³²tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4] ¹⁰³³tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4] ¹⁰³⁴tn Grk “after these things.”

[18:4] ¹⁰³⁵tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:5] ¹⁰³⁶tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5] ¹⁰³⁷tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:6] ¹⁰³⁸sn 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] ¹⁰³⁹tn Here δέ (de) has not been translated.

[18:7] ¹⁰⁴⁰sn 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] ¹⁰⁴¹tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7] ¹⁰⁴²sn 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] ¹⁰⁴³tn 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] ¹⁰⁴⁴sn 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] ¹⁰⁴⁵tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9] ¹⁰⁴⁶tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:10] ¹⁰⁴⁷sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10] ¹⁰⁴⁸sn See the note on Pharisees in 5:17.

[18:10] ¹⁰⁴⁹sn See the note on tax collectors in 3:12.

[18:11] ¹⁰⁵⁰tn 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] ¹⁰⁵¹sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11] ¹⁰⁵²tn 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] ¹⁰⁵³tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11] ¹⁰⁵⁴sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11] ¹⁰⁵⁵sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12] ¹⁰⁵⁶sn 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.

[18:12] ¹⁰⁵⁷tn Or “I tithe.”

[18:13] ¹⁰⁵⁸tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13] ¹⁰⁵⁹tn Grk “even lift up his eyes” (an idiom).

[18:13] ¹⁰⁶⁰tn 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] ¹⁰⁶¹tn 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] ¹⁰⁶²sn 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] ¹⁰⁶³tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14] ¹⁰⁶⁴sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:15] ¹⁰⁶⁵tn Grk “they.”

[18:15] ¹⁰⁶⁶tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15] ¹⁰⁶⁷tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15] ¹⁰⁶⁸tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[18:16] ¹⁰⁶⁹tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16] ¹⁰⁷⁰sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:16] ¹⁰⁷¹sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[18:17] ¹⁰⁷²tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17] ¹⁰⁷³sn On receive see John 1:12.

[18:17] ¹⁰⁷⁴sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17] ¹⁰⁷⁵tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[18:18] ¹⁰⁷⁶tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18] ¹⁰⁷⁷sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18] ¹⁰⁷⁸sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[18:19] ¹⁰⁷⁹tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19] ¹⁰⁸⁰sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[18:20] ¹⁰⁸¹sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

[18:21] ¹⁰⁸²tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[18:21] ¹⁰⁸³tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[18:21] ¹⁰⁸⁴tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[18:21] ¹⁰⁸⁵sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

[18:22] ¹⁰⁸⁶sn See Luke 14:33.

[18:22] ¹⁰⁸⁷tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22] ¹⁰⁸⁸sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22] ¹⁰⁸⁹sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22] ¹⁰⁹⁰tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[18:23] ¹⁰⁹¹tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23] ¹⁰⁹²tn Or “very distressed” (L&N 25.277).

[18:24] ¹⁰⁹³tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 Ë¹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L Ë¹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24] ¹⁰⁹⁴sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24] ¹⁰⁹⁵sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:25] ¹⁰⁹⁶sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[18:26] ¹⁰⁹⁷tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[18:26] ¹⁰⁹⁸sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[18:27] ¹⁰⁹⁹sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27] ¹¹⁰⁰tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

[18:28] ¹¹⁰¹tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.

[18:28] ¹¹⁰²tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[18:29] ¹¹⁰³tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29] ¹¹⁰⁴tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29] ¹¹⁰⁵tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29] ¹¹⁰⁶tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[18:30] ¹¹⁰⁷sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30] ¹¹⁰⁸tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30] ¹¹⁰⁹sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[18:31] ¹¹¹⁰tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31] ¹¹¹¹tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31] ¹¹¹²map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31] ¹¹¹³tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[18:32] ¹¹¹⁴sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32] ¹¹¹⁵sn See Luke 22:63; 23:11, 36.

[18:32] ¹¹¹⁶tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32] ¹¹¹⁷sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[18:33] ¹¹¹⁸tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33] ¹¹¹⁹tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[18:34] ¹¹²⁰tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34] ¹¹²¹tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34] ¹¹²²tn Grk “And this.” Here καί (kai) has not been translated.

[18:34] ¹¹²³sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34] ¹¹²⁴tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[18:35] ¹¹²⁵tn Grk “Now it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[18:35] ¹¹²⁶tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35] ¹¹²⁷tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35] ¹¹²⁸map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[18:37] ¹¹²⁹tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

[18:38] ¹¹³⁰tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

[18:38] ¹¹³¹tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38] ¹¹³²sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[18:38] ¹¹³³sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

[18:39] ¹¹³⁴sn That is, those who were at the front of the procession.

[18:39] ¹¹³⁵tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[18:39] ¹¹³⁶sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

[18:40] ¹¹³⁷tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40] ¹¹³⁸tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40] ¹¹³⁹tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40] ¹¹⁴⁰tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:41] ¹¹⁴¹tn Grk “said.”

[18:41] ¹¹⁴²tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[18:42] ¹¹⁴³tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42] ¹¹⁴⁴tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42] ¹¹⁴⁵tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[18:43] ¹¹⁴⁶tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43] ¹¹⁴⁷tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43] ¹¹⁴⁸sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43] ¹¹⁴⁹tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43] ¹¹⁵⁰tn The word “too” has been supplied for stylistic reasons.

[19:1] ¹¹⁵¹tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:1] ¹¹⁵²map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[19:2] ¹¹⁵³tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[19:2] ¹¹⁵⁴sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[19:3] ¹¹⁵⁵tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3] ¹¹⁵⁶tn Grk “He was trying to see who Jesus was.”

[19:3] ¹¹⁵⁷tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:4] ¹¹⁵⁸tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4] ¹¹⁵⁹sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4] ¹¹⁶⁰tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[19:5] ¹¹⁶¹tc Most mss (A [D] W [Ψ] Ë¹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5] ¹¹⁶²tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5] ¹¹⁶³sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5] ¹¹⁶⁴sn On today here and in v. 9, see the note on today in 2:11.

[19:6] ¹¹⁶⁵tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6] ¹¹⁶⁶tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6] ¹¹⁶⁷tn The participle χαίρων (cairwn) has been taken as indicating manner.

[19:7] ¹¹⁶⁸tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7] ¹¹⁶⁹tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7] ¹¹⁷⁰sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[19:8] ¹¹⁷¹sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8] ¹¹⁷²tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:9] ¹¹⁷³tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9] ¹¹⁷⁴sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9] ¹¹⁷⁵sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9] ¹¹⁷⁶sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:10] ¹¹⁷⁷sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.