Luke 9:1--19:48

The Sending of the Twelve Apostles

9:1 After ¹  Jesus ²  called ³  the twelve ⁴  together, he gave them power and authority over all demons and to cure ⁵  diseases, 9:2 and he sent ⁶  them out to proclaim ⁷  the kingdom of God ⁸  and to heal the sick. ⁹  9:3 He ¹⁰  said to them, “Take nothing for your ¹¹  journey – no staff, ¹²  no bag, ¹³  no bread, no money, and do not take an extra tunic. ¹⁴  9:4 Whatever ¹⁵  house you enter, stay there ¹⁶  until you leave the area. ¹⁷  9:5 Wherever ¹⁸  they do not receive you, ¹⁹  as you leave that town, ²⁰  shake the dust off ²¹  your feet as a testimony against them.” 9:6 Then ²²  they departed and went throughout ²³  the villages, proclaiming the good news ²⁴  and healing people everywhere.

Herod’s Confusion about Jesus

9:7 Now Herod ²⁵  the tetrarch ²⁶  heard about everything that was happening, and he was thoroughly perplexed, ²⁷  because some people were saying that John ²⁸  had been raised from the dead, 9:8 while others were saying that Elijah ²⁹  had appeared, and still others that one of the prophets of long ago had risen. ³⁰  9:9 Herod said, “I had John ³¹  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ³² 

The Feeding of the Five Thousand

9:10 When ³³  the apostles returned, ³⁴  they told Jesus ³⁵  everything they had done. Then ³⁶  he took them with him and they withdrew privately to a town ³⁷  called Bethsaida. ³⁸  9:11 But when the crowds found out, they followed him. He ³⁹  welcomed them, spoke to them about the kingdom of God, ⁴⁰  and cured those who needed healing. ⁴¹  9:12 Now the day began to draw to a close, ⁴²  so ⁴³  the twelve came and said to Jesus, ⁴⁴  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ⁴⁵  and food, because we are in an isolated place.” ⁴⁶  9:13 But he said to them, “You ⁴⁷  give them something to eat.” They ⁴⁸  replied, ⁴⁹  “We have no more than five loaves and two fish – unless ⁵⁰  we go ⁵¹  and buy food ⁵²  for all these people.” 9:14 (Now about five thousand men ⁵³  were there.) ⁵⁴  Then ⁵⁵  he said to his disciples, “Have ⁵⁶  them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, ⁵⁷  and the people ⁵⁸  all sat down.

9:16 Then ⁵⁹  he took the five loaves and the two fish, and looking up to heaven he gave thanks ⁶⁰  and broke them. He gave them to the disciples to set before the crowd. 9:17 They all ate and were satisfied, and what was left over ⁶¹  was picked up – twelve baskets of broken pieces.

Peter’s Confession

9:18 Once ⁶²  when Jesus ⁶³  was praying ⁶⁴  by himself, and his disciples were nearby, he asked them, ⁶⁵  “Who do the crowds say that I am?” ⁶⁶  9:19 They ⁶⁷  answered, ⁶⁸  “John the Baptist; others say Elijah; ⁶⁹  and still others that one of the prophets of long ago has risen.” ⁷⁰  9:20 Then ⁷¹  he said to them, “But who do you say that I am?” Peter ⁷²  answered, ⁷³  “The Christ ⁷⁴  of God.” 9:21 But he forcefully commanded ⁷⁵  them not to tell this to anyone, ⁷⁶  9:22 saying, “The Son of Man must suffer ⁷⁷  many things and be rejected by the elders, ⁷⁸  chief priests, and experts in the law, ⁷⁹  and be killed, and on the third day be raised.” ⁸⁰ 

A Call to Discipleship

9:23 Then ⁸¹  he said to them all, ⁸²  “If anyone wants to become my follower, ⁸³  he must deny ⁸⁴  himself, take up his cross daily, ⁸⁵  and follow me. 9:24 For whoever wants to save his life will lose it, ⁸⁶  but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person ⁸⁷  if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed ⁸⁸  of me and my words, the Son of Man will be ashamed of that person ⁸⁹  when he comes in his glory and in the glory ⁹⁰  of the Father and of the holy angels. 9:27 But I tell you most certainly, ⁹¹  there are some standing here who will not ⁹²  experience ⁹³  death before they see the kingdom of God.” ⁹⁴ 

The Transfiguration

9:28 Now ⁹⁵  about eight days ⁹⁶  after these sayings, Jesus ⁹⁷  took with him Peter, John, and James, and went up the mountain to pray. 9:29 As ⁹⁸  he was praying, ⁹⁹  the appearance of his face was transformed, ¹⁰⁰  and his clothes became very bright, a brilliant white. ¹⁰¹  9:30 Then ¹⁰²  two men, Moses and Elijah, ¹⁰³  began talking with him. ¹⁰⁴  9:31 They appeared in glorious splendor and spoke about his departure ¹⁰⁵  that he was about to carry out ¹⁰⁶  at Jerusalem. ¹⁰⁷  9:32 Now Peter and those with him were quite sleepy, ¹⁰⁸  but as they became fully awake, ¹⁰⁹  they saw his glory and the two men standing with him. 9:33 Then ¹¹⁰  as the men ¹¹¹  were starting to leave, ¹¹²  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ¹¹³  one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As ¹¹⁴  he was saying this, a cloud ¹¹⁵  came ¹¹⁶  and overshadowed ¹¹⁷  them, and they were afraid as they entered the cloud. 9:35 Then ¹¹⁸  a voice came from the cloud, saying, “This is my Son, my Chosen One. ¹¹⁹  Listen to him!” ¹²⁰  9:36 After ¹²¹  the voice had spoken, Jesus was found alone. So ¹²²  they kept silent and told no one ¹²³  at that time ¹²⁴  anything of what they had seen.

Healing a Boy with an Unclean Spirit

9:37 Now on ¹²⁵  the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then ¹²⁶  a man from the crowd cried out, ¹²⁷  “Teacher, I beg you to look at ¹²⁸  my son – he is my only child! 9:39 A ¹²⁹  spirit seizes him, and he suddenly screams; ¹³⁰  it throws him into convulsions ¹³¹  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ¹³²  him severely. 9:40 I ¹³³  begged ¹³⁴  your disciples to cast it out, but ¹³⁵  they could not do so.” ¹³⁶  9:41 Jesus answered, ¹³⁷  “You ¹³⁸  unbelieving ¹³⁹  and perverse generation! How much longer ¹⁴⁰  must I be with you and endure ¹⁴¹  you? ¹⁴²  Bring your son here.” 9:42 As ¹⁴³  the boy ¹⁴⁴  was approaching, the demon threw him to the ground ¹⁴⁵  and shook him with convulsions. ¹⁴⁶  But Jesus rebuked ¹⁴⁷  the unclean ¹⁴⁸  spirit, healed the boy, and gave him back to his father. 9:43 Then ¹⁴⁹  they were all astonished at the mighty power ¹⁵⁰  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ¹⁵¹  was amazed at everything Jesus ¹⁵²  was doing, he said to his disciples, 9:44 “Take these words to heart, ¹⁵³  for the Son of Man is going to be betrayed into the hands of men.” ¹⁵⁴  9:45 But they did not understand this statement; its meaning ¹⁵⁵  had been concealed ¹⁵⁶  from them, so that they could not grasp it. Yet ¹⁵⁷  they were afraid to ask him about this statement.

Concerning the Greatest

9:46 Now an argument started among the disciples ¹⁵⁸  as to which of them might be ¹⁵⁹  the greatest. 9:47 But when Jesus discerned their innermost thoughts, ¹⁶⁰  he took a child, had him stand by ¹⁶¹  his side, 9:48 and said to them, “Whoever welcomes ¹⁶²  this child ¹⁶³  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ¹⁶⁴ 

On the Right Side

9:49 John answered, ¹⁶⁵  “Master, we saw someone casting out demons in your name, and we tried to stop ¹⁶⁶  him because he is not a disciple ¹⁶⁷  along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Rejection in Samaria

9:51 Now when ¹⁶⁸  the days drew near ¹⁶⁹  for him to be taken up, ¹⁷⁰  Jesus ¹⁷¹  set out resolutely ¹⁷²  to go to Jerusalem. ¹⁷³  9:52 He ¹⁷⁴  sent messengers on ahead of him. ¹⁷⁵  As they went along, ¹⁷⁶  they entered a Samaritan village to make things ready in advance ¹⁷⁷  for him, 9:53 but the villagers ¹⁷⁸  refused to welcome ¹⁷⁹  him, because he was determined to go to Jerusalem. ¹⁸⁰  9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹⁸¹  them?” ¹⁸²  9:55 But Jesus ¹⁸³  turned and rebuked them, ¹⁸⁴  9:56 and they went on to another village.

Challenging Professed Followers

9:57 As ¹⁸⁵  they were walking ¹⁸⁶  along the road, someone said to him, “I will follow you wherever you go.” ¹⁸⁷  9:58 Jesus said to him, “Foxes have dens and the birds in the sky ¹⁸⁸  have nests, but the Son of Man has no place to lay his head.” ¹⁸⁹  9:59 Jesus ¹⁹⁰  said to another, “Follow me.” But he replied, ¹⁹¹  “Lord, first let me go and bury my father.” 9:60 But Jesus ¹⁹²  said to him, “Let the dead bury their own dead, ¹⁹³  but as for you, go and proclaim the kingdom of God.” ¹⁹⁴  9:61 Yet ¹⁹⁵  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ¹⁹⁶  9:62 Jesus ¹⁹⁷  said to him, “No one who puts his ¹⁹⁸  hand to the plow and looks back ¹⁹⁹  is fit for the kingdom of God.” ²⁰⁰ 

The Mission of the Seventy-Two

10:1 After this ²⁰¹  the Lord appointed seventy-two ²⁰²  others and sent them on ahead of him two by two into every town ²⁰³  and place where he himself was about to go. 10:2 He ²⁰⁴  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ²⁰⁵  to send out ²⁰⁶  workers into his harvest. 10:3 Go! I ²⁰⁷  am sending you out like lambs ²⁰⁸  surrounded by wolves. ²⁰⁹  10:4 Do not carry ²¹⁰  a money bag, ²¹¹  a traveler’s bag, ²¹²  or sandals, and greet no one on the road. ²¹³  10:5 Whenever ²¹⁴  you enter a house, ²¹⁵  first say, ‘May peace ²¹⁶  be on this house!’ 10:6 And if a peace-loving person ²¹⁷  is there, your peace will remain on him, but if not, it will return to you. ²¹⁸  10:7 Stay ²¹⁹  in that same house, eating and drinking what they give you, ²²⁰  for the worker deserves his pay. ²²¹  Do not move around from house to house. 10:8 Whenever ²²²  you enter a town ²²³  and the people ²²⁴  welcome you, eat what is set before you. 10:9 Heal ²²⁵  the sick in that town ²²⁶  and say to them, ‘The kingdom of God ²²⁷  has come upon ²²⁸  you!’ 10:10 But whenever ²²⁹  you enter a town ²³⁰  and the people ²³¹  do not welcome ²³²  you, go into its streets ²³³  and say, 10:11 ‘Even the dust of your town ²³⁴  that clings to our feet we wipe off ²³⁵  against you. ²³⁶  Nevertheless know this: The kingdom of God has come.’ ²³⁷  10:12 I tell you, it will be more bearable on that day for Sodom ²³⁸  than for that town! ²³⁹ 

10:13 “Woe to you, Chorazin! ²⁴⁰  Woe to you, Bethsaida! For if ²⁴¹  the miracles ²⁴²  done in you had been done in Tyre ²⁴³  and Sidon, ²⁴⁴  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, ²⁴⁵  will you be exalted to heaven? ²⁴⁶  No, you will be thrown down to Hades! ²⁴⁷ 

10:16 “The one who listens ²⁴⁸  to you listens to me, ²⁴⁹  and the one who rejects you rejects me, and the one who rejects me rejects ²⁵⁰  the one who sent me.” ²⁵¹ 

10:17 Then ²⁵²  the seventy-two ²⁵³  returned with joy, saying, “Lord, even the demons submit to ²⁵⁴  us in your name!” ²⁵⁵  10:18 So ²⁵⁶  he said to them, “I saw ²⁵⁷  Satan fall ²⁵⁸  like lightning ²⁵⁹  from heaven. 10:19 Look, I have given you authority to tread ²⁶⁰  on snakes and scorpions ²⁶¹  and on the full force of the enemy, ²⁶²  and nothing will ²⁶³  hurt you. 10:20 Nevertheless, do not rejoice that ²⁶⁴  the spirits submit to you, but rejoice ²⁶⁵  that your names stand written ²⁶⁶  in heaven.”

10:21 On that same occasion ²⁶⁷  Jesus ²⁶⁸  rejoiced ²⁶⁹  in the Holy Spirit and said, “I praise ²⁷⁰  you, Father, Lord ²⁷¹  of heaven and earth, because ²⁷²  you have hidden these things from the wise ²⁷³  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ²⁷⁴  10:22 All things have been given to me by my Father. ²⁷⁵  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ²⁷⁶  to reveal him.”

10:23 Then ²⁷⁷  Jesus ²⁷⁸  turned ²⁷⁹  to his ²⁸⁰  disciples and said privately, “Blessed ²⁸¹  are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see ²⁸²  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 Now ²⁸³  an expert in religious law ²⁸⁴  stood up to test Jesus, ²⁸⁵  saying, “Teacher, what must I do to inherit eternal life?” ²⁸⁶  10:26 He said to him, “What is written in the law? How do you understand it?” ²⁸⁷  10:27 The expert ²⁸⁸  answered, “Love ²⁸⁹  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ²⁹⁰  and love your neighbor as yourself.” ²⁹¹  10:28 Jesus ²⁹²  said to him, “You have answered correctly; ²⁹³  do this, and you will live.”

10:29 But the expert, ²⁹⁴  wanting to justify ²⁹⁵  himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, ²⁹⁶  “A man was going down ²⁹⁷  from Jerusalem ²⁹⁸  to Jericho, ²⁹⁹  and fell into the hands of robbers, who stripped him, beat ³⁰⁰  him up, and went off, leaving him half dead. ³⁰¹  10:31 Now by chance ³⁰²  a priest was going down that road, but ³⁰³  when he saw the injured man ³⁰⁴  he passed by ³⁰⁵  on the other side. ³⁰⁶  10:32 So too a Levite, when he came up to ³⁰⁷  the place and saw him, ³⁰⁸  passed by on the other side. 10:33 But ³⁰⁹  a Samaritan ³¹⁰  who was traveling ³¹¹  came to where the injured man ³¹²  was, and when he saw him, he felt compassion for him. ³¹³  10:34 He ³¹⁴  went up to him ³¹⁵  and bandaged his wounds, pouring oil ³¹⁶  and wine on them. Then ³¹⁷  he put him on ³¹⁸  his own animal, ³¹⁹  brought him to an inn, and took care of him. 10:35 The ³²⁰  next day he took out two silver coins ³²¹  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.’ ³²²  10:36 Which of these three do you think became a neighbor ³²³  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ³²⁴  said, “The one who showed mercy ³²⁵  to him.” So ³²⁶  Jesus said to him, “Go and do ³²⁷  the same.”

Jesus and Martha

10:38 Now as they went on their way, Jesus ³²⁸  entered a certain village where a woman named Martha welcomed him as a guest. ³²⁹  10:39 She ³³⁰  had a sister named Mary, who sat ³³¹  at the Lord’s feet ³³²  and listened to what he said. 10:40 But Martha was distracted ³³³  with all the preparations she had to make, ³³⁴  so ³³⁵  she came up to him and said, “Lord, don’t you care ³³⁶  that my sister has left me to do all the work ³³⁷  alone? Tell ³³⁸  her to help me.” 10:41 But the Lord ³³⁹  answered her, ³⁴⁰  “Martha, Martha, ³⁴¹  you are worried and troubled ³⁴²  about many things, 10:42 but one thing ³⁴³  is needed. Mary has chosen the best ³⁴⁴  part; it will not be taken away from her.”

Instructions on Prayer

11:1 Now ³⁴⁵  Jesus ³⁴⁶  was praying in a certain place. When ³⁴⁷  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ³⁴⁸  taught ³⁴⁹  his disciples.” 11:2 So he said to them, “When you pray, ³⁵⁰  say:

Father, ³⁵¹  may your name be honored; ³⁵² 

may your kingdom come. ³⁵³ 

11:3 Give us each day our daily bread, ³⁵⁴ 

11:4 and forgive us our sins,

for we also forgive everyone who sins ³⁵⁵  against us.

And do not lead us into temptation.” ³⁵⁶ 

11:5 Then ³⁵⁷  he said to them, “Suppose one of you ³⁵⁸  has a friend, and you go to him ³⁵⁹  at midnight and say to him, ‘Friend, lend me three loaves of bread, ³⁶⁰  11:6 because a friend of mine has stopped here while on a journey, ³⁶¹  and I have nothing to set before ³⁶²  him.’ 11:7 Then ³⁶³  he will reply ³⁶⁴  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ³⁶⁵  I cannot get up and give you anything.’ ³⁶⁶  11:8 I tell you, even though the man inside ³⁶⁷  will not get up and give him anything because he is his friend, yet because of the first man’s ³⁶⁸  sheer persistence ³⁶⁹  he will get up and give him whatever he needs.

11:9 “So ³⁷⁰  I tell you: Ask, ³⁷¹  and it will be given to you; seek, and you will find; knock, and the door ³⁷²  will be opened for you. 11:10 For everyone who asks ³⁷³  receives, and the one who seeks finds, and to the one who knocks, the door ³⁷⁴  will be opened. 11:11 What father among you, if your ³⁷⁵  son asks for ³⁷⁶  a fish, will give him a snake ³⁷⁷  instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? ³⁷⁸  11:13 If you then, although you are ³⁷⁹  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ³⁸⁰  to those who ask him!”

Jesus and Beelzebul

11:14 Now ³⁸¹  he was casting out a demon that was mute. ³⁸²  When ³⁸³  the demon had gone out, the man who had been mute began to speak, ³⁸⁴  and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, ³⁸⁵  the ruler ³⁸⁶  of demons, he casts out demons.” 11:16 Others, to test ³⁸⁷  him, ³⁸⁸  began asking for ³⁸⁹  a sign ³⁹⁰  from heaven. 11:17 But Jesus, ³⁹¹  realizing their thoughts, said to them, ³⁹²  “Every kingdom divided against itself is destroyed, ³⁹³  and a divided household falls. ³⁹⁴  11:18 So ³⁹⁵  if ³⁹⁶  Satan too is divided against himself, how will his kingdom stand? I ask you this because ³⁹⁷  you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons ³⁹⁸  cast them ³⁹⁹  out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger ⁴⁰⁰  of God, then the kingdom of God ⁴⁰¹  has already overtaken ⁴⁰²  you. 11:21 When a strong man, ⁴⁰³  fully armed, guards his own palace, ⁴⁰⁴  his possessions are safe. ⁴⁰⁵  11:22 But ⁴⁰⁶  when a stronger man ⁴⁰⁷  attacks ⁴⁰⁸  and conquers him, he takes away the first man’s ⁴⁰⁹  armor on which the man relied ⁴¹⁰  and divides up ⁴¹¹  his plunder. ⁴¹²  11:23 Whoever is not with me is against me, ⁴¹³  and whoever does not gather with me scatters. ⁴¹⁴ 

Response to Jesus’ Work

11:24 “When an unclean spirit ⁴¹⁵  goes out of a person, ⁴¹⁶  it passes through waterless places ⁴¹⁷  looking for rest but ⁴¹⁸  not finding any. Then ⁴¹⁹  it says, ‘I will return to the home I left.’ ⁴²⁰  11:25 When it returns, ⁴²¹  it finds the house ⁴²²  swept clean and put in order. ⁴²³  11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ⁴²⁴  the last state of that person ⁴²⁵  is worse than the first.” ⁴²⁶ 

11:27 As ⁴²⁷  he said these things, a woman in the crowd spoke out ⁴²⁸  to him, “Blessed is the womb ⁴²⁹  that bore you and the breasts at which you nursed!” ⁴³⁰  11:28 But he replied, ⁴³¹  “Blessed rather are those who hear the word of God and obey ⁴³²  it!”

The Sign of Jonah

11:29 As ⁴³³  the crowds were increasing, Jesus ⁴³⁴  began to say, “This generation is a wicked generation; it looks for a sign, ⁴³⁵  but no sign will be given to it except the sign of Jonah. ⁴³⁶  11:30 For just as Jonah became a sign to the people of Nineveh, ⁴³⁷  so the Son of Man will be a sign ⁴³⁸  to this generation. ⁴³⁹  11:31 The queen of the South ⁴⁴⁰  will rise up at the judgment ⁴⁴¹  with the people ⁴⁴²  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁴⁴³  something greater ⁴⁴⁴  than Solomon is here! 11:32 The people ⁴⁴⁵  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ⁴⁴⁶  – and now, ⁴⁴⁷  something greater than Jonah is here!

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ⁴⁴⁸  or under a basket, ⁴⁴⁹  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, ⁴⁵⁰  your whole body is full of light, but when it is diseased, ⁴⁵¹  your body is full of darkness. 11:35 Therefore see to it ⁴⁵²  that the light in you ⁴⁵³  is not darkness. 11:36 If ⁴⁵⁴  then ⁴⁵⁵  your whole body is full of light, with no part in the dark, ⁴⁵⁶  it will be as full of light as when the light of a lamp shines on you.” ⁴⁵⁷ 

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ⁴⁵⁸  a Pharisee ⁴⁵⁹  invited Jesus ⁴⁶⁰  to have a meal with him, so he went in and took his place at the table. ⁴⁶¹  11:38 The ⁴⁶²  Pharisee was astonished when he saw that Jesus ⁴⁶³  did not first wash his hands ⁴⁶⁴  before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean ⁴⁶⁵  the outside of the cup and the plate, but inside you are full of greed and wickedness. ⁴⁶⁶  11:40 You fools! ⁴⁶⁷  Didn’t the one who made the outside make the inside as well? ⁴⁶⁸  11:41 But give from your heart to those in need, ⁴⁶⁹  and ⁴⁷⁰  then everything will be clean for you. ⁴⁷¹ 

11:42 “But woe to you Pharisees! ⁴⁷²  You give a tenth ⁴⁷³  of your mint, ⁴⁷⁴  rue, ⁴⁷⁵  and every herb, yet you neglect justice ⁴⁷⁶  and love for God! But you should have done these things without neglecting the others. ⁴⁷⁷  11:43 Woe to you Pharisees! You love the best seats ⁴⁷⁸  in the synagogues ⁴⁷⁹  and elaborate greetings ⁴⁸⁰  in the marketplaces! 11:44 Woe to you! ⁴⁸¹  You are like unmarked graves, and people ⁴⁸²  walk over them without realizing it!” ⁴⁸³ 

11:45 One of the experts in religious law ⁴⁸⁴  answered him, “Teacher, when you say these things you insult ⁴⁸⁵  us too.” 11:46 But Jesus ⁴⁸⁶  replied, ⁴⁸⁷  “Woe to you experts in religious law as well! ⁴⁸⁸  You load people ⁴⁸⁹  down with burdens difficult to bear, yet you yourselves refuse to touch ⁴⁹⁰  the burdens with even one of your fingers! 11:47 Woe to you! You build ⁴⁹¹  the tombs of the prophets whom your ancestors ⁴⁹²  killed. 11:48 So you testify that you approve of ⁴⁹³  the deeds of your ancestors, ⁴⁹⁴  because they killed the prophets ⁴⁹⁵  and you build their ⁴⁹⁶  tombs! ⁴⁹⁷  11:49 For this reason also the wisdom ⁴⁹⁸  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable ⁴⁹⁹  for the blood of all the prophets that has been shed since the beginning ⁵⁰⁰  of the world, ⁵⁰¹  11:51 from the blood of Abel ⁵⁰²  to the blood of Zechariah, ⁵⁰³  who was killed ⁵⁰⁴  between the altar and the sanctuary. ⁵⁰⁵  Yes, I tell you, it will be charged against ⁵⁰⁶  this generation. 11:52 Woe to you experts in religious law! You have taken away ⁵⁰⁷  the key to knowledge! You did not go in yourselves, and you hindered ⁵⁰⁸  those who were going in.”

11:53 When he went out from there, the experts in the law ⁵⁰⁹  and the Pharisees began to oppose him bitterly, ⁵¹⁰  and to ask him hostile questions ⁵¹¹  about many things, 11:54 plotting against ⁵¹²  him, to catch ⁵¹³  him in something he might say.

Fear God, Not People

12:1 Meanwhile, ⁵¹⁴  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ⁵¹⁵  began to speak first to his disciples, “Be on your guard against ⁵¹⁶  the yeast of the Pharisees, ⁵¹⁷  which is hypocrisy. ⁵¹⁸  12:2 Nothing is hidden ⁵¹⁹  that will not be revealed, ⁵²⁰  and nothing is secret that will not be made known. 12:3 So then ⁵²¹  whatever you have said in the dark will be heard in the light, and what you have whispered ⁵²²  in private rooms ⁵²³  will be proclaimed from the housetops. ⁵²⁴ 

12:4 “I ⁵²⁵  tell you, my friends, do not be afraid of those who kill the body, ⁵²⁶  and after that have nothing more they can do. 12:5 But I will warn ⁵²⁷  you whom you should fear: Fear the one who, after the killing, ⁵²⁸  has authority to throw you ⁵²⁹  into hell. ⁵³⁰  Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? ⁵³¹  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; ⁵³²  you are more valuable than many sparrows.

12:8 “I ⁵³³  tell you, whoever acknowledges ⁵³⁴  me before men, ⁵³⁵  the Son of Man will also acknowledge ⁵³⁶  before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ⁵³⁷  will not be forgiven. ⁵³⁸  12:11 But when they bring you before the synagogues, ⁵³⁹  the ⁵⁴⁰  rulers, and the authorities, do not worry about how you should make your defense ⁵⁴¹  or what you should say, 12:12 for the Holy Spirit will teach you at that moment ⁵⁴²  what you must say.” ⁵⁴³ 

The Parable of the Rich Landowner

12:13 Then ⁵⁴⁴  someone from the crowd said to him, “Teacher, tell ⁵⁴⁵  my brother to divide the inheritance with me.” 12:14 But Jesus ⁵⁴⁶  said to him, “Man, ⁵⁴⁷  who made me a judge or arbitrator between you two?” ⁵⁴⁸  12:15 Then ⁵⁴⁹  he said to them, “Watch out and guard yourself from ⁵⁵⁰  all types of greed, ⁵⁵¹  because one’s life does not consist in the abundance of his possessions.” 12:16 He then ⁵⁵²  told them a parable: ⁵⁵³  “The land of a certain rich man produced ⁵⁵⁴  an abundant crop, 12:17 so ⁵⁵⁵  he thought to himself, ⁵⁵⁶  ‘What should I do, for I have nowhere to store my crops?’ ⁵⁵⁷  12:18 Then ⁵⁵⁸  he said, ‘I ⁵⁵⁹  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, ⁵⁶⁰  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life ⁵⁶¹  will be demanded back from ⁵⁶²  you, but who will get what you have prepared for yourself?’ ⁵⁶³  12:21 So it is with the one who stores up riches for himself, ⁵⁶⁴  but is not rich toward God.”

Exhortation Not to Worry

12:22 Then ⁵⁶⁵  Jesus ⁵⁶⁶  said to his ⁵⁶⁷  disciples, “Therefore I tell you, do not worry ⁵⁶⁸  about your ⁵⁶⁹  life, what you will eat, or about your ⁵⁷⁰  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: ⁵⁷¹  They do not sow or reap, they have no storeroom or barn, yet God feeds ⁵⁷²  them. How much more valuable are you than the birds! 12:25 And which of you by worrying ⁵⁷³  can add an hour to his life? ⁵⁷⁴  12:26 So if ⁵⁷⁵  you cannot do such a very little thing as this, why do you worry about ⁵⁷⁶  the rest? 12:27 Consider how the flowers ⁵⁷⁷  grow; they do not work ⁵⁷⁸  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if ⁵⁷⁹  this is how God clothes the wild grass, ⁵⁸⁰  which is here ⁵⁸¹  today and tomorrow is tossed into the fire to heat the oven, ⁵⁸²  how much more ⁵⁸³  will he clothe you, you people of little faith! 12:29 So ⁵⁸⁴  do not be overly concerned about ⁵⁸⁵  what you will eat and what you will drink, and do not worry about such things. ⁵⁸⁶  12:30 For all the nations of the world pursue ⁵⁸⁷  these things, and your Father knows that you need them. 12:31 Instead, pursue ⁵⁸⁸  his ⁵⁸⁹  kingdom, ⁵⁹⁰  and these things will be given to you as well.

12:32 “Do not be afraid, little flock, for your Father is well pleased ⁵⁹¹  to give you the kingdom. 12:33 Sell your possessions ⁵⁹²  and give to the poor. ⁵⁹³  Provide yourselves purses that do not wear out – a treasure in heaven ⁵⁹⁴  that never decreases, ⁵⁹⁵  where no thief approaches and no moth ⁵⁹⁶  destroys. 12:34 For where your treasure ⁵⁹⁷  is, there your heart will be also.

Call to Faithful Stewardship

12:35 “Get dressed for service ⁵⁹⁸  and keep your lamps burning; ⁵⁹⁹  12:36 be like people ⁶⁰⁰  waiting for their master to come back from the wedding celebration, ⁶⁰¹  so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves ⁶⁰²  whom their master finds alert ⁶⁰³  when he returns! I tell you the truth, ⁶⁰⁴  he will dress himself to serve, ⁶⁰⁵  have them take their place at the table, ⁶⁰⁶  and will come ⁶⁰⁷  and wait on them! ⁶⁰⁸  12:38 Even if he comes in the second or third watch of the night ⁶⁰⁹  and finds them alert, ⁶¹⁰  blessed are those slaves! ⁶¹¹  12:39 But understand this: If the owner of the house had known at what hour the thief ⁶¹²  was coming, he would not have let ⁶¹³  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.” ⁶¹⁴ 

12:41 Then ⁶¹⁵  Peter said, “Lord, are you telling this parable for us or for everyone?” ⁶¹⁶  12:42 The Lord replied, ⁶¹⁷  “Who then is the faithful and wise manager, ⁶¹⁸  whom the master puts in charge of his household servants, ⁶¹⁹  to give them their allowance of food at the proper time? 12:43 Blessed is that slave ⁶²⁰  whom his master finds at work ⁶²¹  when he returns. 12:44 I tell you the truth, ⁶²²  the master ⁶²³  will put him in charge of all his possessions. 12:45 But if ⁶²⁴  that ⁶²⁵  slave should say to himself, ⁶²⁶  ‘My master is delayed ⁶²⁷  in returning,’ and he begins to beat ⁶²⁸  the other ⁶²⁹  slaves, both men and women, ⁶³⁰  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, ⁶³¹  and assign him a place with the unfaithful. ⁶³²  12:47 That ⁶³³  servant who knew his master’s will but did not get ready or do what his master asked ⁶³⁴  will receive a severe beating. 12:48 But the one who did not know his master’s will ⁶³⁵  and did things worthy of punishment ⁶³⁶  will receive a light beating. ⁶³⁷  From everyone who has been given much, much will be required, ⁶³⁸  and from the one who has been entrusted with much, ⁶³⁹  even more will be asked. ⁶⁴⁰ 

Not Peace, but Division

12:49 “I have come ⁶⁴¹  to bring ⁶⁴²  fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism ⁶⁴³  to undergo, ⁶⁴⁴  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! ⁶⁴⁵  12:52 For from now on ⁶⁴⁶  there will be five in one household divided, three against two and two against three. 12:53 They will be divided, ⁶⁴⁷  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 Jesus ⁶⁴⁸  also said to the crowds, “When you see a cloud rising in the west, ⁶⁴⁹  you say at once, ‘A rainstorm ⁶⁵⁰  is coming,’ and it does. 12:55 And when you see the south wind ⁶⁵¹  blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! ⁶⁵²  You know how to interpret the appearance of the earth and the sky, but how can you not know how ⁶⁵³  to interpret the present time?

Clear the Debts

12:57 “And ⁶⁵⁴  why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, ⁶⁵⁵  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, ⁶⁵⁶  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!” ⁶⁵⁷ 

A Call to Repent

13:1 Now ⁶⁵⁸  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ⁶⁵⁹  13:2 He ⁶⁶⁰  answered them, “Do you think these Galileans were worse sinners ⁶⁶¹  than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, ⁶⁶²  you will all perish as well! ⁶⁶³  13:4 Or those eighteen who were killed ⁶⁶⁴  when the tower in Siloam fell on them, ⁶⁶⁵  do you think they were worse offenders than all the others who live in Jerusalem? ⁶⁶⁶  13:5 No, I tell you! But unless you repent ⁶⁶⁷  you will all perish as well!” ⁶⁶⁸ 

Warning to Israel to Bear Fruit

13:6 Then ⁶⁶⁹  Jesus ⁶⁷⁰  told this parable: “A man had a fig tree ⁶⁷¹  planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So ⁶⁷²  he said to the worker who tended the vineyard, ‘For ⁶⁷³  three years ⁶⁷⁴  now, I have come looking for fruit on this fig tree, and each time I inspect it ⁶⁷⁵  I find none. Cut ⁶⁷⁶  it down! Why ⁶⁷⁷  should it continue to deplete ⁶⁷⁸  the soil?’ 13:8 But the worker ⁶⁷⁹  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ⁶⁸⁰  on it. 13:9 Then if ⁶⁸¹  it bears fruit next year, ⁶⁸²  very well, ⁶⁸³  but if ⁶⁸⁴  not, you can cut it down.’”

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ⁶⁸⁵  on the Sabbath, 13:11 and a woman was there ⁶⁸⁶  who had been disabled by a spirit ⁶⁸⁷  for eighteen years. She ⁶⁸⁸  was bent over and could not straighten herself up completely. ⁶⁸⁹  13:12 When ⁶⁹⁰  Jesus saw her, he called her to him ⁶⁹¹  and said, “Woman, ⁶⁹²  you are freed ⁶⁹³  from your infirmity.” ⁶⁹⁴  13:13 Then ⁶⁹⁵  he placed his hands on her, and immediately ⁶⁹⁶  she straightened up and praised God. 13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ⁶⁹⁷  should be done! ⁶⁹⁸  So come ⁶⁹⁹  and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, ⁷⁰⁰  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ⁷⁰¹  and lead it to water? ⁷⁰²  13:16 Then ⁷⁰³  shouldn’t ⁷⁰⁴  this woman, a daughter of Abraham whom Satan ⁷⁰⁵  bound for eighteen long ⁷⁰⁶  years, be released from this imprisonment ⁷⁰⁷  on the Sabbath day?” 13:17 When ⁷⁰⁸  he said this all his adversaries were humiliated, ⁷⁰⁹  but ⁷¹⁰  the entire crowd was rejoicing at all the wonderful things ⁷¹¹  he was doing. ⁷¹² 

On the Kingdom of God

13:18 Thus Jesus ⁷¹³  asked, ⁷¹⁴  “What is the kingdom of God ⁷¹⁵  like? ⁷¹⁶  To ⁷¹⁷  what should I compare it? 13:19 It is like a mustard seed ⁷¹⁸  that a man took and sowed ⁷¹⁹  in his garden. It ⁷²⁰  grew and became a tree, ⁷²¹  and the wild birds ⁷²²  nested in its branches.” ⁷²³ 

13:20 Again ⁷²⁴  he said, “To what should I compare the kingdom of God? ⁷²⁵  13:21 It is like yeast that a woman took and mixed with ⁷²⁶  three measures ⁷²⁷  of flour until all the dough had risen.” ⁷²⁸ 

The Narrow Door

13:22 Then ⁷²⁹  Jesus ⁷³⁰  traveled throughout ⁷³¹  towns ⁷³²  and villages, teaching and making his way toward ⁷³³  Jerusalem. ⁷³⁴  13:23 Someone ⁷³⁵  asked ⁷³⁶  him, “Lord, will only a few ⁷³⁷  be saved?” So ⁷³⁸  he said to them, 13:24 “Exert every effort ⁷³⁹  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once ⁷⁴⁰  the head of the house ⁷⁴¹  gets up ⁷⁴²  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ⁷⁴³  let us in!’ ⁷⁴⁴  But he will answer you, ⁷⁴⁵  ‘I don’t know where you come from.’ ⁷⁴⁶  13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ⁷⁴⁷  13:27 But ⁷⁴⁸  he will reply, ⁷⁴⁹  ‘I don’t know where you come from! ⁷⁵⁰  Go away from me, all you evildoers!’ ⁷⁵¹  13:28 There will be weeping and gnashing of teeth ⁷⁵²  when you see Abraham, Isaac, Jacob, ⁷⁵³  and all the prophets in the kingdom of God ⁷⁵⁴  but you yourselves thrown out. ⁷⁵⁵  13:29 Then ⁷⁵⁶  people ⁷⁵⁷  will come from east and west, and from north and south, and take their places at the banquet table ⁷⁵⁸  in the kingdom of God. ⁷⁵⁹  13:30 But ⁷⁶⁰  indeed, ⁷⁶¹  some are last ⁷⁶²  who will be first, and some are first who will be last.”

Going to Jerusalem

13:31 At that time, ⁷⁶³  some Pharisees ⁷⁶⁴  came up and said to Jesus, ⁷⁶⁵  “Get away from here, ⁷⁶⁶  because Herod ⁷⁶⁷  wants to kill you.” 13:32 But ⁷⁶⁸  he said to them, “Go ⁷⁶⁹  and tell that fox, ⁷⁷⁰  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ⁷⁷¹  I will complete my work. ⁷⁷²  13:33 Nevertheless I must ⁷⁷³  go on my way today and tomorrow and the next day, because it is impossible ⁷⁷⁴  that a prophet should be killed ⁷⁷⁵  outside Jerusalem.’ ⁷⁷⁶  13:34 O Jerusalem, Jerusalem, ⁷⁷⁷  you who kill the prophets and stone those who are sent to you! ⁷⁷⁸  How often I have longed ⁷⁷⁹  to gather your children together as a hen gathers her chicks under her wings, but ⁷⁸⁰  you would have none of it! ⁷⁸¹  13:35 Look, your house is forsaken! ⁷⁸²  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁷⁸³ 

Healing Again on the Sabbath

14:1 Now ⁷⁸⁴  one Sabbath when Jesus went to dine ⁷⁸⁵  at the house of a leader ⁷⁸⁶  of the Pharisees, ⁷⁸⁷  they were watching ⁷⁸⁸  him closely. 14:2 There ⁷⁸⁹  right ⁷⁹⁰  in front of him was a man suffering from dropsy. ⁷⁹¹  14:3 So ⁷⁹²  Jesus asked ⁷⁹³  the experts in religious law ⁷⁹⁴  and the Pharisees, “Is it lawful to heal on the Sabbath ⁷⁹⁵  or not?” 14:4 But they remained silent. So ⁷⁹⁶  Jesus ⁷⁹⁷  took hold of the man, ⁷⁹⁸  healed him, and sent him away. ⁷⁹⁹  14:5 Then ⁸⁰⁰  he said to them, “Which of you, if you have a son ⁸⁰¹  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But ⁸⁰²  they could not reply ⁸⁰³  to this.

On Seeking Seats of Honor

14:7 Then ⁸⁰⁴  when Jesus ⁸⁰⁵  noticed how the guests ⁸⁰⁶  chose the places of honor, ⁸⁰⁷  he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, ⁸⁰⁸  do not take ⁸⁰⁹  the place of honor, because a person more distinguished than you may have been invited by your host. ⁸¹⁰  14:9 So ⁸¹¹  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ⁸¹²  you will begin to move to the least important ⁸¹³  place. 14:10 But when you are invited, go and take the least important place, so that when your host ⁸¹⁴  approaches he will say to you, ‘Friend, move up here to a better place.’ ⁸¹⁵  Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but ⁸¹⁶  the one who humbles ⁸¹⁷  himself will be exalted.”

14:12 He ⁸¹⁸  said also to the man ⁸¹⁹  who had invited him, “When you host a dinner or a banquet, ⁸²⁰  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, ⁸²¹  invite the poor, the crippled, ⁸²²  the lame, and ⁸²³  the blind. ⁸²⁴  14:14 Then ⁸²⁵  you will be blessed, ⁸²⁶  because they cannot repay you, for you will be repaid ⁸²⁷  at the resurrection of the righteous.”

The Parable of the Great Banquet

14:15 When ⁸²⁸  one of those at the meal with Jesus ⁸²⁹  heard this, he said to him, “Blessed is everyone ⁸³⁰  who will feast ⁸³¹  in the kingdom of God!” ⁸³²  14:16 But Jesus ⁸³³  said to him, “A man once gave a great banquet ⁸³⁴  and invited ⁸³⁵  many guests. ⁸³⁶  14:17 At ⁸³⁷  the time for the banquet ⁸³⁸  he sent his slave ⁸³⁹  to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all ⁸⁴⁰  began to make excuses. ⁸⁴¹  The first said to him, ‘I have bought a field, ⁸⁴²  and I must go out and see it. Please excuse me.’ ⁸⁴³  14:19 Another ⁸⁴⁴  said, ‘I have bought five yoke of oxen, ⁸⁴⁵  and I am going out ⁸⁴⁶  to examine them. Please excuse me.’ 14:20 Another ⁸⁴⁷  said, ‘I just got married, and I cannot come.’ ⁸⁴⁸  14:21 So ⁸⁴⁹  the slave came back and reported this to his master. Then the master of the household was furious ⁸⁵⁰  and said to his slave, ‘Go out quickly ⁸⁵¹  to the streets and alleys of the city, ⁸⁵²  and bring in the poor, ⁸⁵³  the crippled, ⁸⁵⁴  the blind, and the lame.’ 14:22 Then ⁸⁵⁵  the slave said, ‘Sir, what you instructed has been done, and there is still room.’ ⁸⁵⁶  14:23 So ⁸⁵⁷  the master said to his ⁸⁵⁸  slave, ‘Go out to the highways ⁸⁵⁹  and country roads ⁸⁶⁰  and urge ⁸⁶¹  people ⁸⁶²  to come in, so that my house will be filled. ⁸⁶³  14:24 For I tell you, not one of those individuals ⁸⁶⁴  who were invited ⁸⁶⁵  will taste my banquet!’” ⁸⁶⁶ 

Counting the Cost

14:25 Now large crowds ⁸⁶⁷  were accompanying Jesus, ⁸⁶⁸  and turning to them he said, 14:26 “If anyone comes to me and does not hate ⁸⁶⁹  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ⁸⁷⁰  he cannot be my disciple. 14:27 Whoever does not carry his own cross ⁸⁷¹  and follow ⁸⁷²  me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down ⁸⁷³  first and compute the cost ⁸⁷⁴  to see if he has enough money to complete it? 14:29 Otherwise, ⁸⁷⁵  when he has laid ⁸⁷⁶  a foundation and is not able to finish the tower, ⁸⁷⁷  all who see it ⁸⁷⁸  will begin to make fun of ⁸⁷⁹  him. 14:30 They will say, ⁸⁸⁰  ‘This man ⁸⁸¹  began to build and was not able to finish!’ ⁸⁸²  14:31 Or what king, going out to confront another king in battle, will not sit down ⁸⁸³  first and determine whether he is able with ten thousand to oppose ⁸⁸⁴  the one coming against him with twenty thousand? 14:32 If he cannot succeed, ⁸⁸⁵  he will send a representative ⁸⁸⁶  while the other is still a long way off and ask for terms of peace. ⁸⁸⁷  14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ⁸⁸⁸ 

14:34 “Salt ⁸⁸⁹  is good, but if salt loses its flavor, ⁸⁹⁰  how can its flavor be restored? 14:35 It is of no value ⁸⁹¹  for the soil or for the manure pile; it is to be thrown out. ⁸⁹²  The one who has ears to hear had better listen!” ⁸⁹³ 

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ⁸⁹⁴  and sinners were coming ⁸⁹⁵  to hear him. 15:2 But ⁸⁹⁶  the Pharisees ⁸⁹⁷  and the experts in the law ⁸⁹⁸  were complaining, ⁸⁹⁹  “This man welcomes ⁹⁰⁰  sinners and eats with them.”

15:3 So ⁹⁰¹  Jesus ⁹⁰²  told them ⁹⁰³  this parable: ⁹⁰⁴  15:4 “Which one ⁹⁰⁵  of you, if he has a hundred ⁹⁰⁶  sheep and loses one of them, would not leave the ninety-nine in the open pasture ⁹⁰⁷  and go look for ⁹⁰⁸  the one that is lost until he finds it? ⁹⁰⁹  15:5 Then ⁹¹⁰  when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning ⁹¹¹  home, he calls together ⁹¹²  his ⁹¹³  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner ⁹¹⁴  who repents than over ninety-nine righteous people ⁹¹⁵  who have no need to repent. ⁹¹⁶ 

15:8 “Or what woman, if she has ten silver coins ⁹¹⁷  and loses ⁹¹⁸  one of them, ⁹¹⁹  does not light a lamp, sweep ⁹²⁰  the house, and search thoroughly until she finds it? 15:9 Then ⁹²¹  when she has found it, she calls together her ⁹²²  friends and neighbors, saying, ‘Rejoice ⁹²³  with me, for I have found the coin ⁹²⁴  that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels ⁹²⁵  over one sinner who repents.”

The Parable of the Compassionate Father

15:11 Then ⁹²⁶  Jesus ⁹²⁷  said, “A man had two sons. 15:12 The ⁹²⁸  younger of them said to his ⁹²⁹  father, ‘Father, give me the share of the estate ⁹³⁰  that will belong ⁹³¹  to me.’ So ⁹³²  he divided his ⁹³³  assets between them. ⁹³⁴  15:13 After ⁹³⁵  a few days, ⁹³⁶  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ⁹³⁷  his wealth ⁹³⁸  with a wild lifestyle. 15:14 Then ⁹³⁹  after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for ⁹⁴⁰  one of the citizens of that country, who ⁹⁴¹  sent him to his fields to feed pigs. ⁹⁴²  15:16 He ⁹⁴³  was longing to eat ⁹⁴⁴  the carob pods ⁹⁴⁵  the pigs were eating, but ⁹⁴⁶  no one gave him anything. 15:17 But when he came to his senses ⁹⁴⁷  he said, ‘How many of my father’s hired workers have food ⁹⁴⁸  enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned ⁹⁴⁹  against heaven ⁹⁵⁰  and against ⁹⁵¹  you. 15:19 I am no longer worthy to be called your son; treat me ⁹⁵²  like one of your hired workers.”’ 15:20 So ⁹⁵³  he got up and went to his father. But while he was still a long way from home ⁹⁵⁴  his father saw him, and his heart went out to him; ⁹⁵⁵  he ran and hugged ⁹⁵⁶  his son ⁹⁵⁷  and kissed him. 15:21 Then ⁹⁵⁸  his son said to him, ‘Father, I have sinned against heaven ⁹⁵⁹  and against you; I am no longer worthy to be called your son.’ ⁹⁶⁰  15:22 But the father said to his slaves, ⁹⁶¹  ‘Hurry! Bring the best robe, ⁹⁶²  and put it on him! Put a ring on his finger ⁹⁶³  and sandals ⁹⁶⁴  on his feet! 15:23 Bring ⁹⁶⁵  the fattened calf ⁹⁶⁶  and kill it! Let us eat ⁹⁶⁷  and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ⁹⁶⁸  So ⁹⁶⁹  they began to celebrate.

15:25 “Now his older son was in the field. As ⁹⁷⁰  he came and approached the house, he heard music ⁹⁷¹  and dancing. 15:26 So ⁹⁷²  he called one of the slaves ⁹⁷³  and asked what was happening. 15:27 The slave replied, ⁹⁷⁴  ‘Your brother has returned, and your father has killed the fattened calf ⁹⁷⁵  because he got his son ⁹⁷⁶  back safe and sound.’ 15:28 But the older son ⁹⁷⁷  became angry ⁹⁷⁸  and refused ⁹⁷⁹  to go in. His father came out and appealed to him, 15:29 but he answered ⁹⁸⁰  his father, ‘Look! These many years I have worked like a slave ⁹⁸¹  for you, and I never disobeyed your commands. Yet ⁹⁸²  you never gave me even a goat ⁹⁸³  so that I could celebrate with my friends! 15:30 But when this son of yours ⁹⁸⁴  came back, who has devoured ⁹⁸⁵  your assets with prostitutes, ⁹⁸⁶  you killed the fattened calf ⁹⁸⁷  for him!’ 15:31 Then ⁹⁸⁸  the father ⁹⁸⁹  said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate ⁹⁹⁰  to celebrate and be glad, for your brother ⁹⁹¹  was dead, and is alive; he was lost and is found.’” ⁹⁹² 

The Parable of the Clever Steward

16:1 Jesus ⁹⁹³  also said to the disciples, “There was a rich man who was informed of accusations ⁹⁹⁴  that his manager ⁹⁹⁵  was wasting ⁹⁹⁶  his assets. 16:2 So ⁹⁹⁷  he called the manager ⁹⁹⁸  in and said to him, ‘What is this I hear about you? ⁹⁹⁹  Turn in the account of your administration, ¹⁰⁰⁰  because you can no longer be my manager.’ 16:3 Then ¹⁰⁰¹  the manager said to himself, ‘What should I do, since my master is taking my position ¹⁰⁰²  away from me? I’m not strong enough to dig, ¹⁰⁰³  and I’m too ashamed ¹⁰⁰⁴  to beg. 16:4 I know ¹⁰⁰⁵  what to do so that when I am put out of management, people will welcome me into their homes.’ ¹⁰⁰⁶  16:5 So ¹⁰⁰⁷  he contacted ¹⁰⁰⁸  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man ¹⁰⁰⁹  replied, ‘A hundred measures ¹⁰¹⁰  of olive oil.’ The manager ¹⁰¹¹  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ¹⁰¹²  16:7 Then he said to another, ‘And how much do you owe?’ The second man ¹⁰¹³  replied, ‘A hundred measures ¹⁰¹⁴  of wheat.’ The manager ¹⁰¹⁵  said to him, ‘Take your bill, and write eighty.’ ¹⁰¹⁶  16:8 The ¹⁰¹⁷  master commended the dishonest ¹⁰¹⁸  manager because he acted shrewdly. ¹⁰¹⁹  For the people ¹⁰²⁰  of this world are more shrewd in dealing with their contemporaries ¹⁰²¹  than the people ¹⁰²²  of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ¹⁰²³  so that when it runs out you will be welcomed ¹⁰²⁴  into the eternal homes. ¹⁰²⁵ 

16:10 “The one who is faithful in a very little ¹⁰²⁶  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy ¹⁰²⁷  in handling worldly wealth, ¹⁰²⁸  who will entrust you with the true riches? ¹⁰²⁹  16:12 And if you haven’t been trustworthy ¹⁰³⁰  with someone else’s property, ¹⁰³¹  who will give you your own ¹⁰³² ? 16:13 No servant can serve two masters, for either he will hate ¹⁰³³  the one and love the other, or he will be devoted to the one and despise ¹⁰³⁴  the other. You cannot serve God and money.” ¹⁰³⁵ 

More Warnings about the Pharisees

16:14 The Pharisees ¹⁰³⁶  (who loved money) heard all this and ridiculed ¹⁰³⁷  him. 16:15 But ¹⁰³⁸  Jesus ¹⁰³⁹  said to them, “You are the ones who justify yourselves in men’s eyes, ¹⁰⁴⁰  but God knows your hearts. For what is highly prized ¹⁰⁴¹  among men is utterly detestable ¹⁰⁴²  in God’s sight.

16:16 “The law and the prophets were in force ¹⁰⁴³  until John; ¹⁰⁴⁴  since then, ¹⁰⁴⁵  the good news of the kingdom of God ¹⁰⁴⁶  has been proclaimed, and everyone is urged to enter it. ¹⁰⁴⁷  16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter ¹⁰⁴⁸  in the law to become void. ¹⁰⁴⁹ 

16:18 “Everyone who divorces his wife and marries ¹⁰⁵⁰  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 purple ¹⁰⁵¹  and fine linen and who feasted sumptuously ¹⁰⁵²  every day. 16:20 But at his gate lay ¹⁰⁵³  a poor man named Lazarus ¹⁰⁵⁴  whose body was covered with sores, ¹⁰⁵⁵  16:21 who longed to eat ¹⁰⁵⁶  what fell from the rich man’s table. In addition, the dogs ¹⁰⁵⁷  came and licked ¹⁰⁵⁸  his sores.

16:22 “Now ¹⁰⁵⁹  the poor man died and was carried by the angels to Abraham’s side. ¹⁰⁶⁰  The ¹⁰⁶¹  rich man also died and was buried. ¹⁰⁶²  16:23 And in hell, ¹⁰⁶³  as he was in torment, ¹⁰⁶⁴  he looked up ¹⁰⁶⁵  and saw Abraham far off with Lazarus at his side. ¹⁰⁶⁶  16:24 So ¹⁰⁶⁷  he called out, ¹⁰⁶⁸  ‘Father Abraham, have mercy on me, and send Lazarus ¹⁰⁶⁹  to dip the tip of his finger ¹⁰⁷⁰  in water and cool my tongue, because I am in anguish ¹⁰⁷¹  in this fire.’ ¹⁰⁷²  16:25 But Abraham said, ‘Child, ¹⁰⁷³  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. ¹⁰⁷⁴  16:26 Besides all this, ¹⁰⁷⁵  a great chasm ¹⁰⁷⁶  has been fixed between us, ¹⁰⁷⁷  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So ¹⁰⁷⁸  the rich man ¹⁰⁷⁹  said, ‘Then I beg you, father – send Lazarus ¹⁰⁸⁰  to my father’s house 16:28 (for I have five brothers) to warn ¹⁰⁸¹  them so that they don’t come ¹⁰⁸²  into this place of torment.’ 16:29 But Abraham said, ¹⁰⁸³  ‘They have Moses and the prophets; they must respond to ¹⁰⁸⁴  them.’ 16:30 Then ¹⁰⁸⁵  the rich man ¹⁰⁸⁶  said, ‘No, father Abraham, but if someone from the dead ¹⁰⁸⁷  goes to them, they will repent.’ 16:31 He ¹⁰⁸⁸  replied to him, ‘If they do not respond to ¹⁰⁸⁹  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹⁰⁹⁰ 

Sin, Forgiveness, Faith, and Service

17:1 Jesus ¹⁰⁹¹  said to his disciples, “Stumbling blocks are sure to come, but woe ¹⁰⁹²  to the one through whom they come! 17:2 It would be better for him to have a millstone ¹⁰⁹³  tied around his neck and be thrown into the sea ¹⁰⁹⁴  than for him to cause one of these little ones to sin. ¹⁰⁹⁵  17:3 Watch ¹⁰⁹⁶  yourselves! If ¹⁰⁹⁷  your brother ¹⁰⁹⁸  sins, rebuke him. If ¹⁰⁹⁹  he repents, forgive him. 17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ¹¹⁰⁰  him.”

17:5 The ¹¹⁰¹  apostles said to the Lord, “Increase our faith!” ¹¹⁰²  17:6 So ¹¹⁰³  the Lord replied, ¹¹⁰⁴  “If ¹¹⁰⁵  you had faith the size of ¹¹⁰⁶  a mustard seed, you could say to this black mulberry ¹¹⁰⁷  tree, ‘Be pulled out by the roots and planted in the sea,’ ¹¹⁰⁸  and it would obey ¹¹⁰⁹  you.

17:7 “Would any one of you say ¹¹¹⁰  to your slave ¹¹¹¹  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ¹¹¹²  17:8 Won’t ¹¹¹³  the master ¹¹¹⁴  instead say to him, ‘Get my dinner ready, and make yourself ready ¹¹¹⁵  to serve me while ¹¹¹⁶  I eat and drink. Then ¹¹¹⁷  you may eat and drink’? 17:9 He won’t thank the slave because he did what he was told, ¹¹¹⁸  will he? ¹¹¹⁹  17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ¹¹²⁰  we have only done what was our duty.’” ¹¹²¹ 

The Grateful Leper

17:11 Now on ¹¹²²  the way to Jerusalem, ¹¹²³  Jesus ¹¹²⁴  was passing along ¹¹²⁵  between Samaria and Galilee. 17:12 As ¹¹²⁶  he was entering ¹¹²⁷  a village, ten men with leprosy ¹¹²⁸  met him. They ¹¹²⁹  stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy ¹¹³⁰  on us.” 17:14 When ¹¹³¹  he saw them he said, “Go ¹¹³²  and show yourselves to the priests.” ¹¹³³  And ¹¹³⁴  as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising ¹¹³⁵  God with a loud voice. 17:16 He ¹¹³⁶  fell with his face to the ground ¹¹³⁷  at Jesus’ feet and thanked him. ¹¹³⁸  (Now ¹¹³⁹  he was a Samaritan.) ¹¹⁴⁰  17:17 Then ¹¹⁴¹  Jesus said, ¹¹⁴²  “Were ¹¹⁴³  not ten cleansed? Where are the other ¹¹⁴⁴  nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” ¹¹⁴⁵  17:19 Then ¹¹⁴⁶  he said to the man, ¹¹⁴⁷  “Get up and go your way. Your faith has made you well.” ¹¹⁴⁸ 

The Coming of the Kingdom

17:20 Now at one point ¹¹⁴⁹  the Pharisees ¹¹⁵⁰  asked Jesus ¹¹⁵¹  when the kingdom of God ¹¹⁵²  was coming, so he answered, “The kingdom of God is not coming with signs ¹¹⁵³  to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ¹¹⁵⁴  in your midst.” ¹¹⁵⁵ 

The Coming of the Son of Man

17:22 Then ¹¹⁵⁶  he said to the disciples, “The days are coming when you will desire to see one of the days ¹¹⁵⁷  of the Son of Man, and you will not see it. 17:23 Then people ¹¹⁵⁸  will say to you, ‘Look, there he is!’ ¹¹⁵⁹  or ‘Look, here he is!’ Do not go out or chase after them. ¹¹⁶⁰  17:24 For just like the lightning flashes ¹¹⁶¹  and lights up the sky from one side to the other, so will the Son of Man be in his day. ¹¹⁶²  17:25 But first he must ¹¹⁶³  suffer many things and be rejected by this generation. 17:26 Just ¹¹⁶⁴  as it was ¹¹⁶⁵  in the days of Noah, ¹¹⁶⁶  so too it will be in the days of the Son of Man. 17:27 People ¹¹⁶⁷  were eating, ¹¹⁶⁸  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ¹¹⁶⁹  the flood came and destroyed them all. ¹¹⁷⁰  17:28 Likewise, just as it was ¹¹⁷¹  in the days of Lot, people ¹¹⁷²  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. ¹¹⁷³  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, ¹¹⁷⁴  with his goods in the house, must not come down ¹¹⁷⁵  to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! ¹¹⁷⁶  17:33 Whoever tries to keep ¹¹⁷⁷  his life will lose it, but whoever loses his life ¹¹⁷⁸  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. ¹¹⁷⁹  17:35 There will be two women grinding grain together; ¹¹⁸⁰  one will be taken and the other left.”

17:36 [[EMPTY]] ¹¹⁸¹ 

17:37 Then ¹¹⁸²  the disciples ¹¹⁸³  said ¹¹⁸⁴  to him, “Where, ¹¹⁸⁵  Lord?” He replied to them, “Where the dead body ¹¹⁸⁶  is, there the vultures ¹¹⁸⁷  will gather.” ¹¹⁸⁸ 

Prayer and the Parable of the Persistent Widow

18:1 Then ¹¹⁸⁹  Jesus ¹¹⁹⁰  told them a parable to show them they should always ¹¹⁹¹  pray and not lose heart. ¹¹⁹²  18:2 He said, ¹¹⁹³  “In a certain city ¹¹⁹⁴  there was a judge ¹¹⁹⁵  who neither feared God nor respected people. ¹¹⁹⁶  18:3 There was also a widow ¹¹⁹⁷  in that city ¹¹⁹⁸  who kept coming ¹¹⁹⁹  to him and saying, ‘Give me justice against my adversary.’ 18:4 For ¹²⁰⁰  a while he refused, but later on ¹²⁰¹  he said to himself, ‘Though I neither fear God nor have regard for people, ¹²⁰²  18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ¹²⁰³  by her unending pleas.’” ¹²⁰⁴  18:6 And the Lord said, “Listen to what the unrighteous judge says! ¹²⁰⁵  18:7 Won’t ¹²⁰⁶  God give justice to his chosen ones, who cry out ¹²⁰⁷  to him day and night? ¹²⁰⁸  Will he delay ¹²⁰⁹  long to help them? 18:8 I tell you, he will give them justice speedily. ¹²¹⁰  Nevertheless, when the Son of Man comes, will he find faith ¹²¹¹  on earth?”

The Parable of the Pharisee and Tax Collector

18:9 Jesus ¹²¹²  also told this parable to some who were confident that they were righteous and looked down ¹²¹³  on everyone else. 18:10 “Two men went up ¹²¹⁴  to the temple to pray, one a Pharisee ¹²¹⁵  and the other a tax collector. ¹²¹⁶  18:11 The Pharisee stood and prayed about himself like this: ¹²¹⁷  ‘God, I thank ¹²¹⁸  you that I am not like other people: ¹²¹⁹  extortionists, ¹²²⁰  unrighteous people, ¹²²¹  adulterers – or even like this tax collector. ¹²²²  18:12 I fast twice ¹²²³  a week; I give a tenth ¹²²⁴  of everything I get.’ 18:13 The tax collector, however, stood ¹²²⁵  far off and would not even look up ¹²²⁶  to heaven, but beat his breast and said, ‘God, be merciful ¹²²⁷  to me, sinner that I am!’ ¹²²⁸  18:14 I tell you that this man went down to his home justified ¹²²⁹  rather than the Pharisee. ¹²³⁰  For everyone who exalts ¹²³¹  himself will be humbled, but he who humbles himself will be exalted.”

Jesus and Little Children

18:15 Now people ¹²³²  were even bringing their babies ¹²³³  to him for him to touch. ¹²³⁴  But when the disciples saw it, they began to scold those who brought them. ¹²³⁵  18:16 But Jesus called for the children, ¹²³⁶  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ¹²³⁷  belongs to such as these. ¹²³⁸  18:17 I tell you the truth, ¹²³⁹  whoever does not receive ¹²⁴⁰  the kingdom of God like a child ¹²⁴¹  will never ¹²⁴²  enter it.”

The Wealthy Ruler

18:18 Now ¹²⁴³  a certain ruler ¹²⁴⁴  asked him, “Good teacher, what must I do to inherit eternal life?” ¹²⁴⁵  18:19 Jesus ¹²⁴⁶  said to him, “Why do you call me good? ¹²⁴⁷  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.’” ¹²⁴⁸  18:21 The man ¹²⁴⁹  replied, “I have wholeheartedly obeyed ¹²⁵⁰  all these laws ¹²⁵¹  since my youth.” ¹²⁵²  18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ¹²⁵³  and give the money ¹²⁵⁴  to the poor, ¹²⁵⁵  and you will have treasure ¹²⁵⁶  in heaven. Then ¹²⁵⁷  come, follow me.” 18:23 But when the man ¹²⁵⁸  heard this he became very sad, ¹²⁵⁹  for he was extremely wealthy. 18:24 When Jesus noticed this, ¹²⁶⁰  he said, “How hard ¹²⁶¹  it is for the rich to enter the kingdom of God! ¹²⁶²  18:25 In fact, it is easier for a camel to go through the eye of a needle ¹²⁶³  than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then ¹²⁶⁴  who can be saved?” ¹²⁶⁵  18:27 He replied, “What is impossible ¹²⁶⁶  for mere humans ¹²⁶⁷  is possible for God.” 18:28 And Peter said, “Look, we have left everything we own ¹²⁶⁸  to follow you!” ¹²⁶⁹  18:29 Then ¹²⁷⁰  Jesus ¹²⁷¹  said to them, “I tell you the truth, ¹²⁷²  there is no one who has left home or wife or brothers ¹²⁷³  or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more ¹²⁷⁴  in this age ¹²⁷⁵  – and in the age to come, eternal life.” ¹²⁷⁶ 

Another Prediction of Jesus’ Passion

18:31 Then ¹²⁷⁷  Jesus ¹²⁷⁸  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ¹²⁷⁹  and everything that is written about the Son of Man by the prophets will be accomplished. ¹²⁸⁰  18:32 For he will be handed over ¹²⁸¹  to the Gentiles; he will be mocked, ¹²⁸²  mistreated, ¹²⁸³  and spat on. ¹²⁸⁴  18:33 They will flog him severely ¹²⁸⁵  and kill him. Yet ¹²⁸⁶  on the third day he will rise again.” 18:34 But ¹²⁸⁷  the twelve ¹²⁸⁸  understood none of these things. This ¹²⁸⁹  saying was hidden from them, and they did not grasp ¹²⁹⁰  what Jesus meant. ¹²⁹¹ 

Healing a Blind Man

18:35 As ¹²⁹²  Jesus ¹²⁹³  approached ¹²⁹⁴  Jericho, ¹²⁹⁵  a blind man was sitting by the road begging. 18:36 When he heard a crowd going by, he asked what was going on. 18:37 They ¹²⁹⁶  told him, “Jesus the Nazarene is passing by.” 18:38 So ¹²⁹⁷  he called out, ¹²⁹⁸  “Jesus, Son of David, ¹²⁹⁹  have mercy ¹³⁰⁰  on me!” 18:39 And those who were in front ¹³⁰¹  scolded ¹³⁰²  him to get him to be quiet, but he shouted ¹³⁰³  even more, “Son of David, have mercy on me!” 18:40 So ¹³⁰⁴  Jesus stopped and ordered the beggar ¹³⁰⁵  to be brought to him. When the man ¹³⁰⁶  came near, Jesus ¹³⁰⁷  asked him, 18:41 “What do you want me to do for you?” He replied, ¹³⁰⁸  “Lord, let me see again.” ¹³⁰⁹  18:42 Jesus ¹³¹⁰  said to him, “Receive ¹³¹¹  your sight; your faith has healed you.” ¹³¹²  18:43 And immediately he regained ¹³¹³  his sight and followed Jesus, ¹³¹⁴  praising ¹³¹⁵  God. When ¹³¹⁶  all the people saw it, they too ¹³¹⁷  gave praise to God.

Jesus and Zacchaeus

19:1 Jesus ¹³¹⁸  entered Jericho ¹³¹⁹  and was passing through it. 19:2 Now ¹³²⁰  a man named Zacchaeus was there; he was a chief tax collector ¹³²¹  and was rich. 19:3 He ¹³²²  was trying to get a look at Jesus, ¹³²³  but being a short man he could not see over the crowd. ¹³²⁴  19:4 So ¹³²⁵  he ran on ahead and climbed up into a sycamore tree ¹³²⁶  to see him, because Jesus ¹³²⁷  was going to pass that way. 19:5 And when Jesus came to that place, he looked up ¹³²⁸  and said to him, “Zacchaeus, come down quickly, ¹³²⁹  because I must ¹³³⁰  stay at your house today.” ¹³³¹  19:6 So he came down quickly ¹³³²  and welcomed Jesus ¹³³³  joyfully. ¹³³⁴  19:7 And when the people ¹³³⁵  saw it, they all complained, ¹³³⁶  “He has gone in to be the guest of a man who is a sinner.” ¹³³⁷  19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ¹³³⁸  to the poor, and if ¹³³⁹  I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then ¹³⁴⁰  Jesus said to him, “Today salvation ¹³⁴¹  has come to this household, ¹³⁴²  because he too is a son of Abraham! ¹³⁴³  19:10 For the Son of Man came ¹³⁴⁴  to seek and to save the lost.”

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ¹³⁴⁵  proceeded to tell a parable, because he was near to Jerusalem, ¹³⁴⁶  and because they thought ¹³⁴⁷  that the kingdom of God ¹³⁴⁸  was going to ¹³⁴⁹  appear immediately. 19:12 Therefore he said, “A nobleman ¹³⁵⁰  went to a distant country to receive ¹³⁵¹  for himself a kingdom and then return. ¹³⁵²  19:13 And he summoned ten of his slaves, ¹³⁵³  gave them ten minas, ¹³⁵⁴  and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens ¹³⁵⁵  hated ¹³⁵⁶  him and sent a delegation after him, saying, ‘We do not want this man ¹³⁵⁷  to be king ¹³⁵⁸  over us!’ 19:15 When ¹³⁵⁹  he returned after receiving the kingdom, he summoned ¹³⁶⁰  these slaves to whom he had given the money. He wanted ¹³⁶¹  to know how much they had earned ¹³⁶²  by trading. 19:16 So ¹³⁶³  the first one came before him and said, ‘Sir, ¹³⁶⁴  your mina ¹³⁶⁵  has made ten minas more.’ 19:17 And the king ¹³⁶⁶  said to him, ‘Well done, good slave! Because you have been faithful ¹³⁶⁷  in a very small matter, you will have authority ¹³⁶⁸  over ten cities.’ 19:18 Then ¹³⁶⁹  the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So ¹³⁷⁰  the king ¹³⁷¹  said to him, ‘And you are to be over five cities.’ 19:20 Then another ¹³⁷²  slave ¹³⁷³  came and said, ‘Sir, here is ¹³⁷⁴  your mina that I put away for safekeeping ¹³⁷⁵  in a piece of cloth. ¹³⁷⁶  19:21 For I was afraid of you, because you are a severe ¹³⁷⁷  man. You withdraw ¹³⁷⁸  what you did not deposit ¹³⁷⁹  and reap what you did not sow.’ 19:22 The king ¹³⁸⁰  said to him, ‘I will judge you by your own words, ¹³⁸¹  you wicked slave! ¹³⁸²  So you knew, did you, that I was a severe ¹³⁸³  man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put ¹³⁸⁴  my money in the bank, ¹³⁸⁵  so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, ¹³⁸⁶  ‘Take the mina from him, and give it to the one who has ten.’ ¹³⁸⁷  19:25 But ¹³⁸⁸  they said to him, ‘Sir, he has ten minas already!’ ¹³⁸⁹  19:26 ‘I tell you that everyone who has will be given more, ¹³⁹⁰  but from the one who does not have, even what he has will be taken away. ¹³⁹¹  19:27 But as for these enemies of mine who did not want me to be their king, ¹³⁹²  bring them here and slaughter ¹³⁹³  them ¹³⁹⁴  in front of me!’”

The Triumphal Entry

19:28 After Jesus ¹³⁹⁵  had said this, he continued on ahead, ¹³⁹⁶  going up to Jerusalem. ¹³⁹⁷  19:29 Now ¹³⁹⁸  when he approached Bethphage ¹³⁹⁹  and Bethany, at the place called the Mount of Olives, ¹⁴⁰⁰  he sent two of the disciples, 19:30 telling them, ¹⁴⁰¹  “Go to the village ahead of you. ¹⁴⁰²  When ¹⁴⁰³  you enter it, you will find a colt tied there that has never been ridden. ¹⁴⁰⁴  Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ¹⁴⁰⁵  it.’” 19:32 So those who were sent ahead found ¹⁴⁰⁶  it exactly ¹⁴⁰⁷  as he had told them. 19:33 As ¹⁴⁰⁸  they were untying the colt, its owners asked them, ¹⁴⁰⁹  “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then ¹⁴¹⁰  they brought it to Jesus, threw their cloaks ¹⁴¹¹  on the colt, ¹⁴¹²  and had Jesus get on ¹⁴¹³  it. 19:36 As ¹⁴¹⁴  he rode along, they ¹⁴¹⁵  spread their cloaks on the road. 19:37 As he approached the road leading down from ¹⁴¹⁶  the Mount of Olives, ¹⁴¹⁷  the whole crowd of his ¹⁴¹⁸  disciples began to rejoice ¹⁴¹⁹  and praise ¹⁴²⁰  God with a loud voice for all the mighty works ¹⁴²¹  they had seen: ¹⁴²²  19:38 “Blessed is the king ¹⁴²³  who comes in the name of the Lord! ¹⁴²⁴  Peace in heaven and glory in the highest!” 19:39 But ¹⁴²⁵  some of the Pharisees ¹⁴²⁶  in the crowd said to him, “Teacher, rebuke your disciples.” ¹⁴²⁷  19:40 He answered, ¹⁴²⁸  “I tell you, if they ¹⁴²⁹  keep silent, the very stones ¹⁴³⁰  will cry out!”

Jesus Weeps for Jerusalem under Judgment

19:41 Now ¹⁴³¹  when Jesus ¹⁴³²  approached ¹⁴³³  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ¹⁴³⁴  even you, the things that make for peace! ¹⁴³⁵  But now they are hidden ¹⁴³⁶  from your eyes. 19:43 For the days will come upon you when your enemies will build ¹⁴³⁷  an embankment ¹⁴³⁸  against you and surround you and close in on you from every side. 19:44 They will demolish you ¹⁴³⁹  – you and your children within your walls ¹⁴⁴⁰  – and they will not leave within you one stone ¹⁴⁴¹  on top of another, ¹⁴⁴²  because you did not recognize the time of your visitation from God.” ¹⁴⁴³ 

Cleansing the Temple

19:45 Then ¹⁴⁴⁴  Jesus ¹⁴⁴⁵  entered the temple courts ¹⁴⁴⁶  and began to drive out those who were selling things there, ¹⁴⁴⁷  19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ¹⁴⁴⁸  but you have turned it into a den ¹⁴⁴⁹  of robbers!” ¹⁴⁵⁰ 

19:47 Jesus ¹⁴⁵¹  was teaching daily in the temple courts. The chief priests and the experts in the law ¹⁴⁵²  and the prominent leaders among the people were seeking to assassinate ¹⁴⁵³  him, 19:48 but ¹⁴⁵⁴  they could not find a way to do it, ¹⁴⁵⁵  for all the people hung on his words. ¹⁴⁵⁶ 

[9:1]  ¹ tn Here δέ (de) has not been translated.

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

[9:1]  ³ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ⁴ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ⁵ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:2]  ⁶ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ⁷ tn Or “to preach.”

[9:2]  ⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:2]  ⁹ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[9:3]  ¹⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ¹¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ¹² sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ¹³ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ¹⁴ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:4]  ¹⁵ tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ¹⁶ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[9:4]  ¹⁷ tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.

[9:5]  ¹⁸ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ¹⁹ tn Grk “all those who do not receive you.”

[9:5]  ²⁰ tn Or “city.”

[9:5]  ²¹ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:6]  ²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ²³ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

[9:6]  ²⁴ tn Or “preaching the gospel.”

[9:7]  ²⁵ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ²⁶ sn See the note on tetrarch in 3:1.

[9:7]  ²⁷ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ²⁸ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[9:8]  ²⁹ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:8]  ³⁰ sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.

[9:9]  ³¹ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ³² tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[9:10]  ³³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ³⁴ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ³⁷ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  ³⁸ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[9:11]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ⁴⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:11]  ⁴¹ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[9:12]  ⁴² tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ⁴³ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ⁴⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ⁴⁵ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ⁴⁶ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[9:13]  ⁴⁷ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ⁴⁸ tn Here δέ (de) has not been translated.

[9:13]  ⁴⁹ tn Grk “said.”

[9:13]  ⁵⁰ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ⁵¹ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ⁵² sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[9:14]  ⁵³ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

[9:14]  ⁵⁴ sn This is a parenthetical note by the author.

[9:14]  ⁵⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:14]  ⁵⁶ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

[9:15]  ⁵⁷ tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.

[9:15]  ⁵⁸ tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.

[9:16]  ⁵⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ⁶⁰ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[9:17]  ⁶¹ sn There was more than enough for everybody, as indicated by the gathering of what was left over.

[9:18]  ⁶² tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ⁶³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ⁶⁴ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ⁶⁵ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ⁶⁶ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[9:19]  ⁶⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ⁶⁸ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ⁶⁹ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:19]  ⁷⁰ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

[9:20]  ⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ⁷² tn Here δέ (de) has not been translated.

[9:20]  ⁷³ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ⁷⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:21]  ⁷⁵ tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

[9:21]  ⁷⁶ sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

[9:22]  ⁷⁷ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ⁷⁸ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ⁷⁹ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ⁸⁰ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[9:23]  ⁸¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ⁸² sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ⁸³ tn Grk “to come after me.”

[9:23]  ⁸⁴ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ⁸⁵ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:24]  ⁸⁶ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[9:25]  ⁸⁷ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[9:26]  ⁸⁸ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ⁸⁹ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ⁹⁰ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[9:27]  ⁹¹ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ⁹² tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ⁹³ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:27]  ⁹⁴ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

[9:28]  ⁹⁵ tn Grk “Now it happened that about.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:28]  ⁹⁶ tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

[9:28]  ⁹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:29]  ⁹⁸ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ⁹⁹ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ¹⁰⁰ tn Or “the appearance of his face became different.”

[9:29]  ¹⁰¹ tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

[9:30]  ¹⁰² tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:30]  ¹⁰³ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:30]  ¹⁰⁴ tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

[9:31]  ¹⁰⁵ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

[9:31]  ¹⁰⁶ tn Or “accomplish,” “bring to completion.”

[9:31]  ¹⁰⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:32]  ¹⁰⁸ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ¹⁰⁹ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[9:33]  ¹¹⁰ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ¹¹¹ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ¹¹² tn Grk “to leave from him.”

[9:33]  ¹¹³ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:34]  ¹¹⁴ tn Here δέ (de) has not been translated.

[9:34]  ¹¹⁵ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ¹¹⁶ tn Or “appeared.”

[9:34]  ¹¹⁷ tn Or “surrounded.”

[9:35]  ¹¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ¹¹⁹ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  ¹²⁰ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[9:36]  ¹²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ¹²² tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ¹²³ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ¹²⁴ tn Grk “in those days.”

[9:37]  ¹²⁵ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:38]  ¹²⁶ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:38]  ¹²⁷ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ¹²⁸ tn This verb means “to have regard for”; see Luke 1:48.

[9:39]  ¹²⁹ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:39]  ¹³⁰ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ¹³¹ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ¹³² tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[9:40]  ¹³³ tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.

[9:40]  ¹³⁴ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

[9:40]  ¹³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:40]  ¹³⁶ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:41]  ¹³⁷ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ¹³⁸ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ¹³⁹ tn Or “faithless.”

[9:41]  ¹⁴⁰ tn Grk “how long.”

[9:41]  ¹⁴¹ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ¹⁴² sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:42]  ¹⁴³ tn Here δέ (de) has not been translated.

[9:42]  ¹⁴⁴ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ¹⁴⁵ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ¹⁴⁶ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ¹⁴⁷ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ¹⁴⁸ sn This is a reference to an evil spirit. See Luke 4:33.

[9:43]  ¹⁴⁹ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ¹⁵⁰ sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ¹⁵¹ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ¹⁵² tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[9:44]  ¹⁵³ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ¹⁵⁴ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:45]  ¹⁵⁵ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ¹⁵⁶ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ¹⁵⁷ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:46]  ¹⁵⁸ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ¹⁵⁹ tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[9:47]  ¹⁶⁰ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ¹⁶¹ tn On this use of παρά (para), see BDF §239.1.1.

[9:48]  ¹⁶² tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ¹⁶³ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ¹⁶⁴ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[9:49]  ¹⁶⁵ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ¹⁶⁶ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ¹⁶⁷ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[9:51]  ¹⁶⁸ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:51]  ¹⁶⁹ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ¹⁷⁰ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ¹⁷¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹⁷² tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ¹⁷³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:52]  ¹⁷⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁷⁵ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ¹⁷⁶ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁷⁷ tn Or “to prepare (things) for him.”

[9:53]  ¹⁷⁸ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ¹⁷⁹ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ¹⁸⁰ tn Grk “because his face was set toward Jerusalem.”

[9:54]  ¹⁸¹ tn Or “destroy.”

[9:54]  ¹⁸² tc 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]  ¹⁸³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁸⁴ tc 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]  ¹⁸⁵ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ¹⁸⁶ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ¹⁸⁷ tc 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]  ¹⁸⁸ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ¹⁸⁹ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[9:59]  ¹⁹⁰ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ¹⁹¹ tn Grk “said.”

[9:60]  ¹⁹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ¹⁹³ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 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]  ¹⁹⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:61]  ¹⁹⁵ tn Grk “And another also said.”

[9:61]  ¹⁹⁶ tn Grk “to those in my house.”

[9:62]  ¹⁹⁷ tn Here δέ (de) has not been translated.

[9:62]  ¹⁹⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ¹⁹⁹ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ²⁰⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:1]  ²⁰¹ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ²⁰² tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ 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]  ²⁰³ tn Or “city.”

[10:2]  ²⁰⁴ tn Here δέ (de) has not been translated.

[10:2]  ²⁰⁵ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ²⁰⁶ tn Grk “to thrust out.”

[10:3]  ²⁰⁷ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:3]  ²⁰⁸ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ²⁰⁹ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:4]  ²¹⁰ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ²¹¹ tn Traditionally, “a purse.”

[10:4]  ²¹² tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ²¹³ tn Or “no one along the way.”

[10:5]  ²¹⁴ tn Here δέ (de) has not been translated.

[10:5]  ²¹⁵ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ²¹⁶ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:6]  ²¹⁷ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ²¹⁸ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:7]  ²¹⁹ tn Here δέ (de) has not been translated.

[10:7]  ²²⁰ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ²²¹ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:8]  ²²² tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ²²³ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ²²⁴ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9]  ²²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  ²²⁶ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ²²⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ²²⁸ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:10]  ²²⁹ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ²³⁰ tn Or “city.”

[10:10]  ²³¹ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ²³² sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ²³³ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:11]  ²³⁴ tn Or “city.”

[10:11]  ²³⁵ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ²³⁶ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ²³⁷ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:12]  ²³⁸ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ²³⁹ tn Or “city.”

[10:13]  ²⁴⁰ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ²⁴¹ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ²⁴² tn Or “powerful deeds.”

[10:13]  ²⁴³ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ²⁴⁴ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[10:15]  ²⁴⁵ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[10:15]  ²⁴⁶ tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ²⁴⁷ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[10:16]  ²⁴⁸ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ²⁴⁹ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ²⁵⁰ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ²⁵¹ sn The one who sent me refers to God.

[10:17]  ²⁵² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ²⁵³ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ²⁵⁴ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ²⁵⁵ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[10:18]  ²⁵⁶ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ²⁵⁷ tn This is an imperfect tense verb.

[10:18]  ²⁵⁸ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ²⁵⁹ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[10:19]  ²⁶⁰ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ²⁶¹ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ²⁶² tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  ²⁶³ tn This is an emphatic double negative in the Greek text.

[10:20]  ²⁶⁴ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ²⁶⁵ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ²⁶⁶ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[10:21]  ²⁶⁷ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ²⁶⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ²⁶⁹ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ²⁷⁰ tn Or “thank.”

[10:21]  ²⁷¹ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ²⁷² tn Or “that.”

[10:21]  ²⁷³ sn See 1 Cor 1:26-31.

[10:21]  ²⁷⁴ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[10:22]  ²⁷⁵ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ²⁷⁶ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[10:23]  ²⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ²⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ²⁷⁹ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ²⁸⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ²⁸¹ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[10:24]  ²⁸² sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[10:25]  ²⁸³ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:25]  ²⁸⁴ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ²⁸⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ²⁸⁶ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[10:26]  ²⁸⁷ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:27]  ²⁸⁸ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ²⁸⁹ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ²⁹⁰ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ²⁹¹ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[10:28]  ²⁹² tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ²⁹³ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[10:29]  ²⁹⁴ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ²⁹⁵ tn Or “vindicate.”

[10:30]  ²⁹⁶ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ²⁹⁷ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ²⁹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ²⁹⁹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ³⁰⁰ tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:30]  ³⁰¹ sn That is, in a state between life and death; severely wounded.

[10:31]  ³⁰² sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ³⁰³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ³⁰⁴ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ³⁰⁵ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ³⁰⁶ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[10:32]  ³⁰⁷ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ³⁰⁸ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[10:33]  ³⁰⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ³¹⁰ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ³¹¹ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ³¹² tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ³¹³ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:34]  ³¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ³¹⁵ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ³¹⁶ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ³¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ³¹⁸ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ³¹⁹ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ³²⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ³²¹ tn Grk “two denarii.”

[10:35]  ³²² tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ³²³ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

[10:37]  ³²⁴ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ³²⁵ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ³²⁶ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ³²⁷ tn This recalls the verb of the earlier reply in v. 28.

[10:38]  ³²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ³²⁹ tc 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]  ³³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ³³¹ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ³³² sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[10:40]  ³³³ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ³³⁴ tn Grk “with much serving.”

[10:40]  ³³⁵ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ³³⁶ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ³³⁷ tn Grk “has left me to serve alone.”

[10:40]  ³³⁸ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[10:41]  ³³⁹ tc 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]  ³⁴⁰ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ³⁴¹ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ³⁴² tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[10:42]  ³⁴³ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 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]  ³⁴⁴ tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

[11:1]  ³⁴⁵ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ³⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ³⁴⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ³⁴⁸ sn John refers to John the Baptist.

[11:1]  ³⁴⁹ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[11:2]  ³⁵⁰ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ³⁵¹ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 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]  ³⁵² tn Grk “hallowed be your name.”

[11:2]  ³⁵³ tc Most mss (א A C D W Θ Ψ 070 ˹³ 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]  ³⁵⁴ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

[11:4]  ³⁵⁵ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ³⁵⁶ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 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]  ³⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ³⁵⁸ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ³⁵⁹ tn Grk “he will go to him.”

[11:5]  ³⁶⁰ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:6]  ³⁶¹ tn Grk “has come to me from the road.”

[11:6]  ³⁶² sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[11:7]  ³⁶³ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ³⁶⁴ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ³⁶⁵ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ³⁶⁶ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:8]  ³⁶⁷ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ³⁶⁸ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ³⁶⁹ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[11:9]  ³⁷⁰ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ³⁷¹ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ³⁷² tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:10]  ³⁷³ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10]  ³⁷⁴ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:11]  ³⁷⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ³⁷⁶ tc 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]  ³⁷⁷ sn The snake probably refers to a water snake.

[11:12]  ³⁷⁸ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

[11:13]  ³⁷⁹ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ³⁸⁰ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[11:14]  ³⁸¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ³⁸² tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ³⁸³ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.

[11:14]  ³⁸⁴ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[11:15]  ³⁸⁵ tn Grk “By Beelzebul.”

[11:15]  ³⁸⁶ tn Or “prince.”

[11:16]  ³⁸⁷ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ³⁸⁸ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ³⁸⁹ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ³⁹⁰ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:17]  ³⁹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ³⁹² sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ³⁹³ tn Or “is left in ruins.”

[11:17]  ³⁹⁴ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:18]  ³⁹⁵ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ³⁹⁶ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ³⁹⁷ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:19]  ³⁹⁸ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ³⁹⁹ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:20]  ⁴⁰⁰ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ⁴⁰¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[11:20]  ⁴⁰² tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[11:21]  ⁴⁰³ tn The referent of the expression “a strong man” is Satan.

[11:21]  ⁴⁰⁴ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21]  ⁴⁰⁵ tn Grk “his goods are in peace.”

[11:22]  ⁴⁰⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ⁴⁰⁷ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ⁴⁰⁸ tn Grk “stronger man than he attacks.”

[11:22]  ⁴⁰⁹ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ⁴¹⁰ tn Grk “on which he relied.”

[11:22]  ⁴¹¹ tn Or “and distributes.”

[11:22]  ⁴¹² sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[11:23]  ⁴¹³ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[11:23]  ⁴¹⁴ sn For the image of scattering, see Pss. Sol. 17:18.

[11:24]  ⁴¹⁵ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ⁴¹⁶ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ⁴¹⁷ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ⁴¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ⁴¹⁹ tc ‡ 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]  ⁴²⁰ tn Grk “I will return to my house from which I came.”

[11:25]  ⁴²¹ tn Grk “comes.”

[11:25]  ⁴²² tn The words “the house” are not in Greek but are implied.

[11:25]  ⁴²³ sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[11:26]  ⁴²⁴ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ⁴²⁵ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ⁴²⁶ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[11:27]  ⁴²⁷ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.

[11:27]  ⁴²⁸ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ⁴²⁹ tn For this term see L&N 8.69.

[11:27]  ⁴³⁰ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:28]  ⁴³¹ tn Grk “said.”

[11:28]  ⁴³² sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[11:29]  ⁴³³ tn Here δέ (de) has not been translated.

[11:29]  ⁴³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ⁴³⁵ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ⁴³⁶ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[11:30]  ⁴³⁷ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ⁴³⁸ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ⁴³⁹ tc 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]  ⁴⁴⁰ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ⁴⁴¹ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ⁴⁴² tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ⁴⁴³ tn Grk “behold.”

[11:31]  ⁴⁴⁴ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[11:32]  ⁴⁴⁵ tn See the note on the word “people” in v. 31.

[11:32]  ⁴⁴⁶ tn Grk “at the preaching of Jonah.”

[11:32]  ⁴⁴⁷ tn Grk “behold.”

[11:33]  ⁴⁴⁸ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ⁴⁴⁹ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 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]  ⁴⁵⁰ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ⁴⁵¹ tn Or “when it is sick” (L&N 23.149).

[11:35]  ⁴⁵² tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

[11:35]  ⁴⁵³ sn Here you is a singular pronoun, individualizing the application.

[11:36]  ⁴⁵⁴ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ⁴⁵⁵ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ⁴⁵⁶ tn Grk “not having any part dark.”

[11:36]  ⁴⁵⁷ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[11:37]  ⁴⁵⁸ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ⁴⁵⁹ sn See the note on Pharisees in 5:17.

[11:37]  ⁴⁶⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ⁴⁶¹ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[11:38]  ⁴⁶² tn Here δέ (de) has not been translated.

[11:38]  ⁴⁶³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ⁴⁶⁴ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:39]  ⁴⁶⁵ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ⁴⁶⁶ tn Or “and evil.”

[11:40]  ⁴⁶⁷ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

[11:40]  ⁴⁶⁸ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

[11:41]  ⁴⁶⁹ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ⁴⁷⁰ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ⁴⁷¹ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[11:42]  ⁴⁷² tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ⁴⁷³ tn Or “you tithe mint.”

[11:42]  ⁴⁷⁴ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ⁴⁷⁵ tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:42]  ⁴⁷⁶ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ⁴⁷⁷ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[11:43]  ⁴⁷⁸ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ⁴⁷⁹ sn See the note on synagogues in 4:15.

[11:43]  ⁴⁸⁰ tn Grk “and the greetings.”

[11:44]  ⁴⁸¹ tc 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 ˹ 33 1241 2542 lat sa).

[11:44]  ⁴⁸² tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ⁴⁸³ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[11:45]  ⁴⁸⁴ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁴⁸⁵ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[11:46]  ⁴⁸⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ⁴⁸⁷ tn Grk “said.”

[11:46]  ⁴⁸⁸ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ⁴⁸⁹ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ⁴⁹⁰ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[11:47]  ⁴⁹¹ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ⁴⁹² tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁴⁹³ tn Grk “you are witnesses and approve of.”

[11:48]  ⁴⁹⁴ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁴⁹⁵ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ⁴⁹⁶ tn “Their,” i.e., the prophets.

[11:48]  ⁴⁹⁷ tc 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]  ⁴⁹⁸ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:50]  ⁴⁹⁹ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ⁵⁰⁰ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ⁵⁰¹ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[11:51]  ⁵⁰² sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁵⁰³ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁵⁰⁴ tn Or “who perished.”

[11:51]  ⁵⁰⁵ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁵⁰⁶ tn Or “required from.”

[11:52]  ⁵⁰⁷ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ⁵⁰⁸ tn Or “you tried to prevent.”

[11:53]  ⁵⁰⁹ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁵¹⁰ tn Or “terribly.”

[11:53]  ⁵¹¹ tn For this term see L&N 33.183.

[11:54]  ⁵¹² tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ⁵¹³ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[12:1]  ⁵¹⁴ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ⁵¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ⁵¹⁶ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ⁵¹⁷ sn See the note on Pharisees in 5:17.

[12:1]  ⁵¹⁸ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:2]  ⁵¹⁹ tn Or “concealed.”

[12:2]  ⁵²⁰ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

[12:3]  ⁵²¹ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ⁵²² tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ⁵²³ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ⁵²⁴ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[12:4]  ⁵²⁵ tn Here δέ (de) has not been translated.

[12:4]  ⁵²⁶ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:5]  ⁵²⁷ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ⁵²⁸ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ⁵²⁹ tn The direct object (“you”) is understood.

[12:5]  ⁵³⁰ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[12:6]  ⁵³¹ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[12:7]  ⁵³² sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[12:8]  ⁵³³ tn Here δέ (de) has not been translated.

[12:8]  ⁵³⁴ tn Or “confesses.”

[12:8]  ⁵³⁵ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ⁵³⁶ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[12:10]  ⁵³⁷ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ⁵³⁸ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[12:11]  ⁵³⁹ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  ⁵⁴⁰ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:11]  ⁵⁴¹ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[12:12]  ⁵⁴² tn Grk “in that very hour” (an idiom).

[12:12]  ⁵⁴³ tn Grk “what it is necessary to say.”

[12:13]  ⁵⁴⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ⁵⁴⁵ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[12:14]  ⁵⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ⁵⁴⁷ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ⁵⁴⁸ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[12:15]  ⁵⁴⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ⁵⁵⁰ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ⁵⁵¹ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[12:16]  ⁵⁵² tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁵⁵³ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁵⁵⁴ tn Or “yielded a plentiful harvest.”

[12:17]  ⁵⁵⁵ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ⁵⁵⁶ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ⁵⁵⁷ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[12:18]  ⁵⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ⁵⁵⁹ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:19]  ⁵⁶⁰ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ⁵⁶¹ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ⁵⁶² tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ⁵⁶³ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:21]  ⁵⁶⁴ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[12:22]  ⁵⁶⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ⁵⁶⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ⁵⁶⁷ tc 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]  ⁵⁶⁸ tn Or “do not be anxious.”

[12:22]  ⁵⁶⁹ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 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]  ⁵⁷⁰ tc Some mss (B 070 ˹³ 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]  ⁵⁷¹ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

[12:24]  ⁵⁷² tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[12:25]  ⁵⁷³ tn Or “by being anxious.”

[12:25]  ⁵⁷⁴ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[12:26]  ⁵⁷⁵ tn This is a first class condition in the Greek text.

[12:26]  ⁵⁷⁶ tn Or “why are you anxious for.”

[12:27]  ⁵⁷⁷ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ⁵⁷⁸ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[12:28]  ⁵⁷⁹ tn This is a first class condition in the Greek text.

[12:28]  ⁵⁸⁰ tn Grk “grass in the field.”

[12:28]  ⁵⁸¹ tn Grk “which is in the field today.”

[12:28]  ⁵⁸² tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  ⁵⁸³ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[12:29]  ⁵⁸⁴ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ⁵⁸⁵ tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ⁵⁸⁶ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[12:30]  ⁵⁸⁷ tn Grk “seek.”

[12:31]  ⁵⁸⁸ tn Grk “seek,” but in the sense of the previous verses.

[12:31]  ⁵⁸⁹ tc 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]  ⁵⁹⁰ sn His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[12:32]  ⁵⁹¹ tn Or perhaps, “your Father chooses.”

[12:33]  ⁵⁹² sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

[12:33]  ⁵⁹³ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ⁵⁹⁴ tn Grk “in the heavens.”

[12:33]  ⁵⁹⁵ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ⁵⁹⁶ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[12:34]  ⁵⁹⁷ sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.

[12:35]  ⁵⁹⁸ tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

[12:35]  ⁵⁹⁹ sn Keep your lamps burning means to be ready at all times.

[12:36]  ⁶⁰⁰ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ⁶⁰¹ sn An ancient wedding celebration could last for days (Tob 11:18).

[12:37]  ⁶⁰² tn See the note on the word “slave” in 7:2.

[12:37]  ⁶⁰³ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ⁶⁰⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ⁶⁰⁵ tn See v. 35 (same verb).

[12:37]  ⁶⁰⁶ tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:37]  ⁶⁰⁷ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ⁶⁰⁸ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[12:38]  ⁶⁰⁹ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ⁶¹⁰ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ⁶¹¹ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:39]  ⁶¹² sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ⁶¹³ tc 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]  ⁶¹⁴ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[12:41]  ⁶¹⁵ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ⁶¹⁶ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[12:42]  ⁶¹⁷ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ⁶¹⁸ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ⁶¹⁹ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:43]  ⁶²⁰ tn See the note on the word “slave” in 7:2.

[12:43]  ⁶²¹ tn That is, doing his job, doing what he is supposed to be doing.

[12:44]  ⁶²² tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

[12:44]  ⁶²³ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

[12:45]  ⁶²⁴ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ⁶²⁵ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ⁶²⁶ tn Grk “should say in his heart.”

[12:45]  ⁶²⁷ tn Or “is taking a long time.”

[12:45]  ⁶²⁸ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ⁶²⁹ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ⁶³⁰ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[12:46]  ⁶³¹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ⁶³² tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[12:47]  ⁶³³ tn Here δέ (de) has not been translated.

[12:47]  ⁶³⁴ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[12:48]  ⁶³⁵ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ⁶³⁶ tn Grk “blows.”

[12:48]  ⁶³⁷ tn Grk “will receive few (blows).”

[12:48]  ⁶³⁸ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ⁶³⁹ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ⁶⁴⁰ tn Grk “they will ask even more.”

[12:49]  ⁶⁴¹ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

[12:49]  ⁶⁴² tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[12:50]  ⁶⁴³ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ⁶⁴⁴ tn Grk “to be baptized with.”

[12:51]  ⁶⁴⁵ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[12:52]  ⁶⁴⁶ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[12:53]  ⁶⁴⁷ tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

[12:54]  ⁶⁴⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ⁶⁴⁹ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ⁶⁵⁰ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[12:55]  ⁶⁵¹ sn The south wind comes from the desert, and thus brings scorching heat.

[12:56]  ⁶⁵² sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ⁶⁵³ tc 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]  ⁶⁵⁴ tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.

[12:58]  ⁶⁵⁵ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ⁶⁵⁶ sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

[12:59]  ⁶⁵⁷ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

[13:1]  ⁶⁵⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁶⁵⁹ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[13:2]  ⁶⁶⁰ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ⁶⁶¹ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[13:3]  ⁶⁶² sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ⁶⁶³ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:4]  ⁶⁶⁴ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ⁶⁶⁵ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ⁶⁶⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:5]  ⁶⁶⁷ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ⁶⁶⁸ tn Grk “similarly.”

[13:6]  ⁶⁶⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ⁶⁷⁰ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ⁶⁷¹ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:7]  ⁶⁷² tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ⁶⁷³ tn Grk “Behold, for.”

[13:7]  ⁶⁷⁴ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ⁶⁷⁵ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ⁶⁷⁶ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 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 ˹ 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]  ⁶⁷⁷ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ⁶⁷⁸ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:8]  ⁶⁷⁹ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ⁶⁸⁰ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:9]  ⁶⁸¹ tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:9]  ⁶⁸² tn Grk “the coming [season].”

[13:9]  ⁶⁸³ tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9]  ⁶⁸⁴ tn This is a first class condition in the Greek text, showing which of the options is assumed.

[13:10]  ⁶⁸⁵ sn See the note on synagogues in 4:15.

[13:11]  ⁶⁸⁶ tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[13:11]  ⁶⁸⁷ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ⁶⁸⁸ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ⁶⁸⁹ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[13:12]  ⁶⁹⁰ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ⁶⁹¹ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ⁶⁹² sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ⁶⁹³ tn Or “released.”

[13:12]  ⁶⁹⁴ tn Or “sickness.”

[13:13]  ⁶⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ⁶⁹⁶ sn The healing took place immediately.

[13:14]  ⁶⁹⁷ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ⁶⁹⁸ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ⁶⁹⁹ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:15]  ⁷⁰⁰ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ⁷⁰¹ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁷⁰² sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:16]  ⁷⁰³ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ⁷⁰⁴ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ⁷⁰⁵ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ⁷⁰⁶ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ⁷⁰⁷ tn Or “bondage”; Grk “bond.”

[13:17]  ⁷⁰⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ⁷⁰⁹ tn Or “were put to shame.”

[13:17]  ⁷¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ⁷¹¹ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ⁷¹² tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[13:18]  ⁷¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ⁷¹⁴ tn Grk “said,” but what follows is a question.

[13:18]  ⁷¹⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:18]  ⁷¹⁶ sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

[13:18]  ⁷¹⁷ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:19]  ⁷¹⁸ sn The mustard seed was noted for its tiny size.

[13:19]  ⁷¹⁹ tn Grk “threw.”

[13:19]  ⁷²⁰ tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:19]  ⁷²¹ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ⁷²² tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:19]  ⁷²³ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:20]  ⁷²⁴ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20]  ⁷²⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:21]  ⁷²⁶ tn Grk “hid in.”

[13:21]  ⁷²⁷ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:21]  ⁷²⁸ tn Grk “it was all leavened.”

[13:22]  ⁷²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ⁷³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ⁷³¹ tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ⁷³² tn Or “cities.”

[13:22]  ⁷³³ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

[13:22]  ⁷³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:23]  ⁷³⁵ tn Here δέ (de) has not been translated.

[13:23]  ⁷³⁶ tn Grk “said to.”

[13:23]  ⁷³⁷ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ⁷³⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[13:24]  ⁷³⁹ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:25]  ⁷⁴⁰ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ⁷⁴¹ tn Or “the master of the household.”

[13:25]  ⁷⁴² tn Or “rises,” or “stands up.”

[13:25]  ⁷⁴³ tn Or “Sir.”

[13:25]  ⁷⁴⁴ tn Grk “Open to us.”

[13:25]  ⁷⁴⁵ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ⁷⁴⁶ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[13:26]  ⁷⁴⁷ sn This term refers to wide streets, and thus suggests the major streets of a city.

[13:27]  ⁷⁴⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ⁷⁴⁹ tc 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]  ⁷⁵⁰ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ⁷⁵¹ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:28]  ⁷⁵² sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ⁷⁵³ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ⁷⁵⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ⁷⁵⁵ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:29]  ⁷⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ⁷⁵⁷ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ⁷⁵⁸ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ⁷⁵⁹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:30]  ⁷⁶⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ⁷⁶¹ tn Grk “behold.”

[13:30]  ⁷⁶² sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[13:31]  ⁷⁶³ tn Grk “At that very hour.”

[13:31]  ⁷⁶⁴ sn See the note on Pharisees in 5:17.

[13:31]  ⁷⁶⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ⁷⁶⁶ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ⁷⁶⁷ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[13:32]  ⁷⁶⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ⁷⁶⁹ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ⁷⁷⁰ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ⁷⁷¹ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ⁷⁷² tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[13:33]  ⁷⁷³ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ⁷⁷⁴ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ⁷⁷⁵ tn Or “should perish away from.”

[13:33]  ⁷⁷⁶ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:34]  ⁷⁷⁷ sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁷⁷⁸ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ⁷⁷⁹ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ⁷⁸⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁷⁸¹ tn Grk “you were not willing.”

[13:35]  ⁷⁸² sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ⁷⁸³ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[14:1]  ⁷⁸⁴ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:1]  ⁷⁸⁵ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ⁷⁸⁶ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ⁷⁸⁷ sn See the note on Pharisees in 5:17.

[14:1]  ⁷⁸⁸ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:2]  ⁷⁸⁹ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ⁷⁹⁰ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

[14:2]  ⁷⁹¹ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[14:3]  ⁷⁹² tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ⁷⁹³ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ⁷⁹⁴ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ⁷⁹⁵ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[14:4]  ⁷⁹⁶ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ⁷⁹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ⁷⁹⁸ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ⁷⁹⁹ tn Or “and let him go.”

[14:5]  ⁸⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ⁸⁰¹ tc 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]  ⁸⁰² tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.

[14:6]  ⁸⁰³ sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.

[14:7]  ⁸⁰⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ⁸⁰⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ⁸⁰⁶ tn Grk “those who were invited.”

[14:7]  ⁸⁰⁷ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:8]  ⁸⁰⁸ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ⁸⁰⁹ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:8]  ⁸¹⁰ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[14:9]  ⁸¹¹ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ⁸¹² tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ⁸¹³ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:10]  ⁸¹⁴ tn Grk “the one who invited you.”

[14:10]  ⁸¹⁵ tn Grk “Go up higher.” This means to move to a more important place.

[14:11]  ⁸¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ⁸¹⁷ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[14:12]  ⁸¹⁸ tn Here δέ (de) has not been translated.

[14:12]  ⁸¹⁹ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ⁸²⁰ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[14:13]  ⁸²¹ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ⁸²² sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ⁸²³ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ⁸²⁴ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ⁸²⁵ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ⁸²⁶ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ⁸²⁷ sn The passive verb will be repaid looks at God’s commendation.

[14:15]  ⁸²⁸ tn Here δέ (de) has not been translated.

[14:15]  ⁸²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ⁸³⁰ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ⁸³¹ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ⁸³² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[14:16]  ⁸³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ⁸³⁴ tn Or “dinner.”

[14:16]  ⁸³⁵ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ⁸³⁶ tn The word “guests” is not in the Greek text but is implied.

[14:17]  ⁸³⁷ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ⁸³⁸ tn Or “dinner.”

[14:17]  ⁸³⁹ tn See the note on the word “slave” in 7:2.

[14:18]  ⁸⁴⁰ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ⁸⁴¹ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ⁸⁴² sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ⁸⁴³ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[14:19]  ⁸⁴⁴ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ⁸⁴⁵ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ⁸⁴⁶ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[14:20]  ⁸⁴⁷ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ⁸⁴⁸ sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

[14:21]  ⁸⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ⁸⁵⁰ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ⁸⁵¹ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ⁸⁵² tn Or “town.”

[14:21]  ⁸⁵³ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ⁸⁵⁴ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:22]  ⁸⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

[14:22]  ⁸⁵⁶ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

[14:23]  ⁸⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ⁸⁵⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ⁸⁵⁹ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ⁸⁶⁰ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ⁸⁶¹ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ⁸⁶² tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ⁸⁶³ sn So that my house will be filled. God will bless many people.

[14:24]  ⁸⁶⁴ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ⁸⁶⁵ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ⁸⁶⁶ tn Or “dinner.”

[14:25]  ⁸⁶⁷ sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.

[14:25]  ⁸⁶⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:26]  ⁸⁶⁹ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ⁸⁷⁰ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[14:27]  ⁸⁷¹ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ⁸⁷² tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[14:28]  ⁸⁷³ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ⁸⁷⁴ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[14:29]  ⁸⁷⁵ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ⁸⁷⁶ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ⁸⁷⁷ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ⁸⁷⁸ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ⁸⁷⁹ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[14:30]  ⁸⁸⁰ tn Grk “make fun of him, saying.”

[14:30]  ⁸⁸¹ sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

[14:30]  ⁸⁸² sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

[14:31]  ⁸⁸³ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ⁸⁸⁴ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[14:32]  ⁸⁸⁵ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ⁸⁸⁶ tn Grk “a messenger.”

[14:32]  ⁸⁸⁷ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[14:33]  ⁸⁸⁸ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[14:34]  ⁸⁸⁹ tn Grk “Now salt…”; here οὖν has not been translated.

[14:34]  ⁸⁹⁰ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. 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]  ⁸⁹¹ tn Or “It is not useful” (L&N 65.32).

[14:35]  ⁸⁹² tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ⁸⁹³ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

[15:1]  ⁸⁹⁴ sn See the note on tax collectors in 3:12.

[15:1]  ⁸⁹⁵ tn Grk “were drawing near.”

[15:2]  ⁸⁹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ⁸⁹⁷ sn See the note on Pharisees in 5:17.

[15:2]  ⁸⁹⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ⁸⁹⁹ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ⁹⁰⁰ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[15:3]  ⁹⁰¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  ⁹⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ⁹⁰³ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  ⁹⁰⁴ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[15:4]  ⁹⁰⁵ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ⁹⁰⁶ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ⁹⁰⁷ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ⁹⁰⁸ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ⁹⁰⁹ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:5]  ⁹¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:6]  ⁹¹¹ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ⁹¹² sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ⁹¹³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[15:7]  ⁹¹⁴ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ⁹¹⁵ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ⁹¹⁶ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:8]  ⁹¹⁷ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁹¹⁸ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ⁹¹⁹ tn Grk “one coin.”

[15:8]  ⁹²⁰ tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:9]  ⁹²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ⁹²² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ⁹²³ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ⁹²⁴ tn Grk “drachma.”

[15:10]  ⁹²⁵ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[15:11]  ⁹²⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ⁹²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:12]  ⁹²⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ⁹²⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁹³⁰ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ⁹³¹ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ⁹³² tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ⁹³³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁹³⁴ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[15:13]  ⁹³⁵ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ⁹³⁶ tn Grk “after not many days.”

[15:13]  ⁹³⁷ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ⁹³⁸ tn Or “estate” (the same word has been translated “estate” in v. 12).

[15:14]  ⁹³⁹ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:15]  ⁹⁴⁰ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ⁹⁴¹ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ⁹⁴² sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:16]  ⁹⁴³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ⁹⁴⁴ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ⁹⁴⁵ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ⁹⁴⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:17]  ⁹⁴⁷ tn Grk “came to himself” (an idiom).

[15:17]  ⁹⁴⁸ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:18]  ⁹⁴⁹ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ⁹⁵⁰ sn The phrase against heaven is a circumlocution for God.

[15:18]  ⁹⁵¹ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:19]  ⁹⁵² tn Or “make me.” Here is a sign of total humility.

[15:20]  ⁹⁵³ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ⁹⁵⁴ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ⁹⁵⁵ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ⁹⁵⁶ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ⁹⁵⁷ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ⁹⁵⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ⁹⁵⁹ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ⁹⁶⁰ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ⁹⁶¹ tn See the note on the word “slave” in 7:2.

[15:22]  ⁹⁶² sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ⁹⁶³ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ⁹⁶⁴ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23]  ⁹⁶⁵ tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:23]  ⁹⁶⁶ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ⁹⁶⁷ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[15:24]  ⁹⁶⁸ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ⁹⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:25]  ⁹⁷⁰ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ⁹⁷¹ sn This would have been primarily instrumental music, but might include singing as well.

[15:26]  ⁹⁷² tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

[15:26]  ⁹⁷³ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[15:27]  ⁹⁷⁴ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ⁹⁷⁵ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ⁹⁷⁶ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:28]  ⁹⁷⁷ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ⁹⁷⁸ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ⁹⁷⁹ sn Ironically the attitude of the older son has left him outside and without joy.

[15:29]  ⁹⁸⁰ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ⁹⁸¹ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ⁹⁸² tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ⁹⁸³ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[15:30]  ⁹⁸⁴ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ⁹⁸⁵ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ⁹⁸⁶ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ⁹⁸⁷ sn See note on the phrase “fattened calf” in v. 23.

[15:31]  ⁹⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ⁹⁸⁹ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[15:32]  ⁹⁹⁰ tn Or “necessary.”

[15:32]  ⁹⁹¹ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ⁹⁹² sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[16:1]  ⁹⁹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁹⁹⁴ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁹⁹⁵ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁹⁹⁶ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:2]  ⁹⁹⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ⁹⁹⁸ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ⁹⁹⁹ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ¹⁰⁰⁰ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:3]  ¹⁰⁰¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ¹⁰⁰² tn Grk “the stewardship,” “the management.”

[16:3]  ¹⁰⁰³ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ¹⁰⁰⁴ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:4]  ¹⁰⁰⁵ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ¹⁰⁰⁶ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:5]  ¹⁰⁰⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ¹⁰⁰⁸ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[16:6]  ¹⁰⁰⁹ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ¹⁰¹⁰ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

[16:6]  ¹⁰¹¹ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:6]  ¹⁰¹² sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

[16:7]  ¹⁰¹³ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ¹⁰¹⁴ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ¹⁰¹⁵ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ¹⁰¹⁶ sn The percentage of reduction may not be as great because of the change in material.

[16:8]  ¹⁰¹⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ¹⁰¹⁸ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ¹⁰¹⁹ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ¹⁰²⁰ tn Grk “sons” (an idiom).

[16:8]  ¹⁰²¹ tn Grk “with their own generation.”

[16:8]  ¹⁰²² tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[16:9]  ¹⁰²³ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ¹⁰²⁴ sn The passive refers to the welcome of heaven.

[16:9]  ¹⁰²⁵ tn Grk “eternal tents” (as dwelling places).

[16:10]  ¹⁰²⁶ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[16:11]  ¹⁰²⁷ tn Or “faithful.”

[16:11]  ¹⁰²⁸ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ¹⁰²⁹ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:12]  ¹⁰³⁰ tn Or “faithful.”

[16:12]  ¹⁰³¹ tn Grk “have not been faithful with what is another’s.”

[16:12]  ¹⁰³² tn Grk “what is your own.”

[16:13]  ¹⁰³³ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ¹⁰³⁴ tn Or “and treat [the other] with contempt.”

[16:13]  ¹⁰³⁵ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:14]  ¹⁰³⁶ sn See the note on Pharisees in 5:17.

[16:14]  ¹⁰³⁷ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[16:15]  ¹⁰³⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ¹⁰³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ¹⁰⁴⁰ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ¹⁰⁴¹ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ¹⁰⁴² tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:16]  ¹⁰⁴³ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ¹⁰⁴⁴ sn John refers to John the Baptist.

[16:16]  ¹⁰⁴⁵ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ¹⁰⁴⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ¹⁰⁴⁷ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:17]  ¹⁰⁴⁸ tn Or “one small part of a letter” (L&N 33.37).

[16:17]  ¹⁰⁴⁹ tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

[16:18]  ¹⁰⁵⁰ sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.

[16:19]  ¹⁰⁵¹ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

[16:19]  ¹⁰⁵² tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[16:20]  ¹⁰⁵³ tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).

[16:20]  ¹⁰⁵⁴ sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.

[16:20]  ¹⁰⁵⁵ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[16:21]  ¹⁰⁵⁶ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ¹⁰⁵⁷ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ¹⁰⁵⁸ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[16:22]  ¹⁰⁵⁹ tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:22]  ¹⁰⁶⁰ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ¹⁰⁶¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ¹⁰⁶² sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23]  ¹⁰⁶³ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ¹⁰⁶⁴ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ¹⁰⁶⁵ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ¹⁰⁶⁶ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[16:24]  ¹⁰⁶⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁰⁶⁸ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹⁰⁶⁹ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹⁰⁷⁰ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹⁰⁷¹ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹⁰⁷² sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ¹⁰⁷³ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹⁰⁷⁴ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ¹⁰⁷⁵ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ¹⁰⁷⁶ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ¹⁰⁷⁷ tn Grk “between us and you.”

[16:27]  ¹⁰⁷⁸ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ¹⁰⁷⁹ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ¹⁰⁸⁰ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[16:28]  ¹⁰⁸¹ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ¹⁰⁸² tn Grk “lest they also come.”

[16:29]  ¹⁰⁸³ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ¹⁰⁸⁴ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[16:30]  ¹⁰⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ¹⁰⁸⁶ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ¹⁰⁸⁷ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[16:31]  ¹⁰⁸⁸ tn Here δέ (de) has not been translated.

[16:31]  ¹⁰⁸⁹ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹⁰⁹⁰ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[17:1]  ¹⁰⁹¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ¹⁰⁹² sn See Luke 6:24-26.

[17:2]  ¹⁰⁹³ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  ¹⁰⁹⁴ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ¹⁰⁹⁵ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[17:3]  ¹⁰⁹⁶ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ¹⁰⁹⁷ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ¹⁰⁹⁸ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ¹⁰⁹⁹ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:4]  ¹¹⁰⁰ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[17:5]  ¹¹⁰¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ¹¹⁰² sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

[17:6]  ¹¹⁰³ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ¹¹⁰⁴ tn Grk “said.”

[17:6]  ¹¹⁰⁵ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ¹¹⁰⁶ tn Grk “faith as,” “faith like.”

[17:6]  ¹¹⁰⁷ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ¹¹⁰⁸ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ¹¹⁰⁹ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[17:7]  ¹¹¹⁰ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ¹¹¹¹ tn See the note on the word “slave” in 7:2.

[17:7]  ¹¹¹² tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[17:8]  ¹¹¹³ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ¹¹¹⁴ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ¹¹¹⁵ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ¹¹¹⁶ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ¹¹¹⁷ tn Grk “after these things.”

[17:9]  ¹¹¹⁸ tn Grk “did what was commanded.”

[17:9]  ¹¹¹⁹ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

[17:10]  ¹¹²⁰ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ¹¹²¹ tn Or “we have only done what we were supposed to do.”

[17:11]  ¹¹²² tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[17:11]  ¹¹²³ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  ¹¹²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ¹¹²⁵ tn Or “was traveling about.”

[17:12]  ¹¹²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ¹¹²⁷ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ¹¹²⁸ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ¹¹²⁹ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[17:13]  ¹¹³⁰ sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).

[17:14]  ¹¹³¹ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ¹¹³² tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ¹¹³³ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ¹¹³⁴ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[17:15]  ¹¹³⁵ tn Grk “glorifying God.”

[17:16]  ¹¹³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ¹¹³⁷ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ¹¹³⁸ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ¹¹³⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ¹¹⁴⁰ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:17]  ¹¹⁴¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ¹¹⁴² tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ¹¹⁴³ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ¹¹⁴⁴ tn The word “other” is implied in the context.

[17:18]  ¹¹⁴⁵ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[17:19]  ¹¹⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ¹¹⁴⁷ tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ¹¹⁴⁸ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

[17:20]  ¹¹⁴⁹ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ¹¹⁵⁰ sn See the note on Pharisees in 5:17.

[17:20]  ¹¹⁵¹ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ¹¹⁵² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[17:20]  ¹¹⁵³ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[17:21]  ¹¹⁵⁴ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ¹¹⁵⁵ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[17:22]  ¹¹⁵⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ¹¹⁵⁷ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[17:23]  ¹¹⁵⁸ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ¹¹⁵⁹ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ¹¹⁶⁰ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

[17:24]  ¹¹⁶¹ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ¹¹⁶² tc 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]  ¹¹⁶³ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[17:26]  ¹¹⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ¹¹⁶⁵ tn Or “as it happened.”

[17:26]  ¹¹⁶⁶ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[17:27]  ¹¹⁶⁷ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ¹¹⁶⁸ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ¹¹⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ¹¹⁷⁰ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[17:28]  ¹¹⁷¹ tn Or “as it happened.”

[17:28]  ¹¹⁷² tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:29]  ¹¹⁷³ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[17:31]  ¹¹⁷⁴ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ¹¹⁷⁵ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[17:32]  ¹¹⁷⁶ sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.

[17:33]  ¹¹⁷⁷ tn Or “tries to preserve”; Grk “seeks to gain.”

[17:33]  ¹¹⁷⁸ sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).

[17:34]  ¹¹⁷⁹ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[17:35]  ¹¹⁸⁰ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[17:36]  ¹¹⁸¹ tc Several mss (D ˹³ [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]  ¹¹⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ¹¹⁸³ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ¹¹⁸⁴ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ¹¹⁸⁵ sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ¹¹⁸⁶ tn Or “corpse.”

[17:37]  ¹¹⁸⁷ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

[17:37]  ¹¹⁸⁸ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[18:1]  ¹¹⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ¹¹⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ¹¹⁹¹ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ¹¹⁹² sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:2]  ¹¹⁹³ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ¹¹⁹⁴ tn Or “town.”

[18:2]  ¹¹⁹⁵ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ¹¹⁹⁶ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:3]  ¹¹⁹⁷ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ¹¹⁹⁸ tn Or “town.”

[18:3]  ¹¹⁹⁹ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4]  ¹²⁰⁰ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ¹²⁰¹ tn Grk “after these things.”

[18:4]  ¹²⁰² tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:5]  ¹²⁰³ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ¹²⁰⁴ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:6]  ¹²⁰⁵ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[18:7]  ¹²⁰⁶ tn Here δέ (de) has not been translated.

[18:7]  ¹²⁰⁷ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ¹²⁰⁸ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ¹²⁰⁹ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[18:8]  ¹²¹⁰ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ¹²¹¹ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[18:9]  ¹²¹² tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ¹²¹³ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:10]  ¹²¹⁴ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ¹²¹⁵ sn See the note on Pharisees in 5:17.

[18:10]  ¹²¹⁶ sn See the note on tax collectors in 3:12.

[18:11]  ¹²¹⁷ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ¹²¹⁸ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹²¹⁹ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ¹²²⁰ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹²²¹ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹²²² sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12]  ¹²²³ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ¹²²⁴ tn Or “I tithe.”

[18:13]  ¹²²⁵ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ¹²²⁶ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ¹²²⁷ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ¹²²⁸ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[18:14]  ¹²²⁹ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ¹²³⁰ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ¹²³¹ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:15]  ¹²³² tn Grk “they.”

[18:15]  ¹²³³ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ¹²³⁴ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ¹²³⁵ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[18:16]  ¹²³⁶ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ¹²³⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:16]  ¹²³⁸ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[18:17]  ¹²³⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ¹²⁴⁰ sn On receive see John 1:12.

[18:17]  ¹²⁴¹ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ¹²⁴² tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[18:18]  ¹²⁴³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ¹²⁴⁴ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18]  ¹²⁴⁵ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[18:19]  ¹²⁴⁶ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ¹²⁴⁷ sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[18:20]  ¹²⁴⁸ sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

[18:21]  ¹²⁴⁹ tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[18:21]  ¹²⁵⁰ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[18:21]  ¹²⁵¹ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[18:21]  ¹²⁵² sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

[18:22]  ¹²⁵³ sn See Luke 14:33.

[18:22]  ¹²⁵⁴ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ¹²⁵⁵ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ¹²⁵⁶ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ¹²⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[18:23]  ¹²⁵⁸ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ¹²⁵⁹ tn Or “very distressed” (L&N 25.277).

[18:24]  ¹²⁶⁰ tc ‡ 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 ˹³ 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 ˹ 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]  ¹²⁶¹ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ¹²⁶² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:25]  ¹²⁶³ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[18:26]  ¹²⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[18:26]  ¹²⁶⁵ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[18:27]  ¹²⁶⁶ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ¹²⁶⁷ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

[18:28]  ¹²⁶⁸ tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.

[18:28]  ¹²⁶⁹ tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[18:29]  ¹²⁷⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ¹²⁷¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ¹²⁷² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ¹²⁷³ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[18:30]  ¹²⁷⁴ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ¹²⁷⁵ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ¹²⁷⁶ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[18:31]  ¹²⁷⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ¹²⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ¹²⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ¹²⁸⁰ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[18:32]  ¹²⁸¹ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ¹²⁸² sn See Luke 22:63; 23:11, 36.

[18:32]  ¹²⁸³ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ¹²⁸⁴ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[18:33]  ¹²⁸⁵ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ¹²⁸⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[18:34]  ¹²⁸⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ¹²⁸⁸ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ¹²⁸⁹ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ¹²⁹⁰ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ¹²⁹¹ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[18:35]  ¹²⁹² tn Grk “Now it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[18:35]  ¹²⁹³ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ¹²⁹⁴ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35]  ¹²⁹⁵ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[18:37]  ¹²⁹⁶ tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

[18:38]  ¹²⁹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

[18:38]  ¹²⁹⁸ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  ¹²⁹⁹ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[18:38]  ¹³⁰⁰ sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

[18:39]  ¹³⁰¹ sn That is, those who were at the front of the procession.

[18:39]  ¹³⁰² tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[18:39]  ¹³⁰³ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

[18:40]  ¹³⁰⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ¹³⁰⁵ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ¹³⁰⁶ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ¹³⁰⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:41]  ¹³⁰⁸ tn Grk “said.”

[18:41]  ¹³⁰⁹ tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[18:42]  ¹³¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ¹³¹¹ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ¹³¹² tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[18:43]  ¹³¹³ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ¹³¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ¹³¹⁵ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ¹³¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ¹³¹⁷ tn The word “too” has been supplied for stylistic reasons.

[19:1]  ¹³¹⁸ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:1]  ¹³¹⁹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[19:2]  ¹³²⁰ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[19:2]  ¹³²¹ sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[19:3]  ¹³²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ¹³²³ tn Grk “He was trying to see who Jesus was.”

[19:3]  ¹³²⁴ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:4]  ¹³²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ¹³²⁶ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ¹³²⁷ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[19:5]  ¹³²⁸ tc Most mss (A [D] W [Ψ] ˹³ 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]  ¹³²⁹ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ¹³³⁰ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ¹³³¹ sn On today here and in v. 9, see the note on today in 2:11.

[19:6]  ¹³³² tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ¹³³³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ¹³³⁴ tn The participle χαίρων (cairwn) has been taken as indicating manner.

[19:7]  ¹³³⁵ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ¹³³⁶ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ¹³³⁷ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[19:8]  ¹³³⁸ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ¹³³⁹ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:9]  ¹³⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ¹³⁴¹ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ¹³⁴² sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ¹³⁴³ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:10]  ¹³⁴⁴ sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

[19:11]  ¹³⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ¹³⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ¹³⁴⁷ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ¹³⁴⁸ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ¹³⁴⁹ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:12]  ¹³⁵⁰ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ¹³⁵¹ sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

[19:12]  ¹³⁵² sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[19:13]  ¹³⁵³ tn See the note on the word “slave” in 7:2.

[19:13]  ¹³⁵⁴ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[19:14]  ¹³⁵⁵ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ¹³⁵⁶ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ¹³⁵⁷ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ¹³⁵⁸ tn Or “to rule.”

[19:15]  ¹³⁵⁹ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:15]  ¹³⁶⁰ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ¹³⁶¹ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ¹³⁶² sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[19:16]  ¹³⁶³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ¹³⁶⁴ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ¹³⁶⁵ tn See the note on the word “minas” in v. 13.

[19:17]  ¹³⁶⁶ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ¹³⁶⁷ tn See Luke 16:10.

[19:17]  ¹³⁶⁸ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

[19:18]  ¹³⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:19]  ¹³⁷⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ¹³⁷¹ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:20]  ¹³⁷² sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

[19:20]  ¹³⁷³ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ¹³⁷⁴ tn Grk “behold.”

[19:20]  ¹³⁷⁵ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

[19:20]  ¹³⁷⁶ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

[19:21]  ¹³⁷⁷ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ¹³⁷⁸ tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.

[19:21]  ¹³⁷⁹ tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.

[19:22]  ¹³⁸⁰ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ¹³⁸¹ tn Grk “out of your own mouth” (an idiom).

[19:22]  ¹³⁸² tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ¹³⁸³ tn Or “exacting,” “harsh,” “hard.”

[19:23]  ¹³⁸⁴ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ¹³⁸⁵ tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

[19:24]  ¹³⁸⁶ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

[19:24]  ¹³⁸⁷ tn Grk “the ten minas.”

[19:25]  ¹³⁸⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.

[19:25]  ¹³⁸⁹ tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

[19:26]  ¹³⁹⁰ tn Grk “to everyone who has, he will be given more.”

[19:26]  ¹³⁹¹ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[19:27]  ¹³⁹² tn Grk “to rule over them.”

[19:27]  ¹³⁹³ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ¹³⁹⁴ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:28]  ¹³⁹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:28]  ¹³⁹⁶ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

[19:28]  ¹³⁹⁷ sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.

[19:29]  ¹³⁹⁸ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:29]  ¹³⁹⁹ sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ¹⁴⁰⁰ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[19:30]  ¹⁴⁰¹ tn Grk “saying.”

[19:30]  ¹⁴⁰² tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ¹⁴⁰³ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ¹⁴⁰⁴ tn Grk “a colt tied there on which no one of men has ever sat.”

[19:31]  ¹⁴⁰⁵ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:32]  ¹⁴⁰⁶ tn Grk “sent ahead and went and found.”

[19:32]  ¹⁴⁰⁷ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[19:33]  ¹⁴⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ¹⁴⁰⁹ tn Grk “said to them.”

[19:35]  ¹⁴¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ¹⁴¹¹ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ¹⁴¹² sn See Zech 9:9.

[19:35]  ¹⁴¹³ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[19:36]  ¹⁴¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ¹⁴¹⁵ tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

[19:37]  ¹⁴¹⁶ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ¹⁴¹⁷ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ¹⁴¹⁸ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ¹⁴¹⁹ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ¹⁴²⁰ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ¹⁴²¹ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹⁴²² tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ¹⁴²³ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ¹⁴²⁴ sn A quotation from Ps 118:26.

[19:39]  ¹⁴²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ¹⁴²⁶ sn See the note on Pharisees in 5:17.

[19:39]  ¹⁴²⁷ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ¹⁴²⁸ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ¹⁴²⁹ tn Grk “these.”

[19:40]  ¹⁴³⁰ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[19:41]  ¹⁴³¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ¹⁴³² tn Grk “he.”

[19:41]  ¹⁴³³ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[19:42]  ¹⁴³⁴ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹⁴³⁵ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ¹⁴³⁶ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:43]  ¹⁴³⁷ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ¹⁴³⁸ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ¹⁴³⁹ tn Grk “They will raze you to the ground.”

[19:44]  ¹⁴⁴⁰ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ¹⁴⁴¹ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁴⁴² tn Grk “leave stone on stone.”

[19:44]  ¹⁴⁴³ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:45]  ¹⁴⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:45]  ¹⁴⁴⁵ tn Grk “he.”

[19:45]  ¹⁴⁴⁶ tn Grk “the temple” (also in v. 47).

[19:45]  ¹⁴⁴⁷ sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[19:46]  ¹⁴⁴⁸ sn A quotation from Isa 56:7.

[19:46]  ¹⁴⁴⁹ tn Or “a hideout” (see L&N 1.57).

[19:46]  ¹⁴⁵⁰ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[19:47]  ¹⁴⁵¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ¹⁴⁵² tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ¹⁴⁵³ tn Grk “to destroy.”

[19:48]  ¹⁴⁵⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ¹⁴⁵⁵ tn Grk “they did not find the thing that they might do.”

[19:48]  ¹⁴⁵⁶ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.