Lukas 10:25--13:21
Konteks10:25 Now 1 an expert in religious law 2 stood up to test Jesus, 3 saying, “Teacher, what must I do to inherit eternal life?” 4 10:26 He said to him, “What is written in the law? How do you understand it?” 5 10:27 The expert 6 answered, “Love 7 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, 8 and love your neighbor as yourself.” 9 10:28 Jesus 10 said to him, “You have answered correctly; 11 do this, and you will live.”
10:29 But the expert, 12 wanting to justify 13 himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 14 “A man was going down 15 from Jerusalem 16 to Jericho, 17 and fell into the hands of robbers, who stripped him, beat 18 him up, and went off, leaving him half dead. 19 10:31 Now by chance 20 a priest was going down that road, but 21 when he saw the injured man 22 he passed by 23 on the other side. 24 10:32 So too a Levite, when he came up to 25 the place and saw him, 26 passed by on the other side. 10:33 But 27 a Samaritan 28 who was traveling 29 came to where the injured man 30 was, and when he saw him, he felt compassion for him. 31 10:34 He 32 went up to him 33 and bandaged his wounds, pouring oil 34 and wine on them. Then 35 he put him on 36 his own animal, 37 brought him to an inn, and took care of him. 10:35 The 38 next day he took out two silver coins 39 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.’ 40 10:36 Which of these three do you think became a neighbor 41 to the man who fell into the hands of the robbers?” 10:37 The expert in religious law 42 said, “The one who showed mercy 43 to him.” So 44 Jesus said to him, “Go and do 45 the same.”
10:38 Now as they went on their way, Jesus 46 entered a certain village where a woman named Martha welcomed him as a guest. 47 10:39 She 48 had a sister named Mary, who sat 49 at the Lord’s feet 50 and listened to what he said. 10:40 But Martha was distracted 51 with all the preparations she had to make, 52 so 53 she came up to him and said, “Lord, don’t you care 54 that my sister has left me to do all the work 55 alone? Tell 56 her to help me.” 10:41 But the Lord 57 answered her, 58 “Martha, Martha, 59 you are worried and troubled 60 about many things, 10:42 but one thing 61 is needed. Mary has chosen the best 62 part; it will not be taken away from her.”
11:1 Now 63 Jesus 64 was praying in a certain place. When 65 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 66 taught 67 his disciples.” 11:2 So he said to them, “When you pray, 68 say:
Father, 69 may your name be honored; 70
may your kingdom come. 71
11:3 Give us each day our daily bread, 72
11:4 and forgive us our sins,
for we also forgive everyone who sins 73 against us.
And do not lead us into temptation.” 74
11:5 Then 75 he said to them, “Suppose one of you 76 has a friend, and you go to him 77 at midnight and say to him, ‘Friend, lend me three loaves of bread, 78 11:6 because a friend of mine has stopped here while on a journey, 79 and I have nothing to set before 80 him.’ 11:7 Then 81 he will reply 82 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 83 I cannot get up and give you anything.’ 84 11:8 I tell you, even though the man inside 85 will not get up and give him anything because he is his friend, yet because of the first man’s 86 sheer persistence 87 he will get up and give him whatever he needs.
11:9 “So 88 I tell you: Ask, 89 and it will be given to you; seek, and you will find; knock, and the door 90 will be opened for you. 11:10 For everyone who asks 91 receives, and the one who seeks finds, and to the one who knocks, the door 92 will be opened. 11:11 What father among you, if your 93 son asks for 94 a fish, will give him a snake 95 instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 96 11:13 If you then, although you are 97 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 98 to those who ask him!”
11:14 Now 99 he was casting out a demon that was mute. 100 When 101 the demon had gone out, the man who had been mute began to speak, 102 and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 103 the ruler 104 of demons, he casts out demons.” 11:16 Others, to test 105 him, 106 began asking for 107 a sign 108 from heaven. 11:17 But Jesus, 109 realizing their thoughts, said to them, 110 “Every kingdom divided against itself is destroyed, 111 and a divided household falls. 112 11:18 So 113 if 114 Satan too is divided against himself, how will his kingdom stand? I ask you this because 115 you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 116 cast them 117 out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 118 of God, then the kingdom of God 119 has already overtaken 120 you. 11:21 When a strong man, 121 fully armed, guards his own palace, 122 his possessions are safe. 123 11:22 But 124 when a stronger man 125 attacks 126 and conquers him, he takes away the first man’s 127 armor on which the man relied 128 and divides up 129 his plunder. 130 11:23 Whoever is not with me is against me, 131 and whoever does not gather with me scatters. 132
11:24 “When an unclean spirit 133 goes out of a person, 134 it passes through waterless places 135 looking for rest but 136 not finding any. Then 137 it says, ‘I will return to the home I left.’ 138 11:25 When it returns, 139 it finds the house 140 swept clean and put in order. 141 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 142 the last state of that person 143 is worse than the first.” 144
11:27 As 145 he said these things, a woman in the crowd spoke out 146 to him, “Blessed is the womb 147 that bore you and the breasts at which you nursed!” 148 11:28 But he replied, 149 “Blessed rather are those who hear the word of God and obey 150 it!”
11:29 As 151 the crowds were increasing, Jesus 152 began to say, “This generation is a wicked generation; it looks for a sign, 153 but no sign will be given to it except the sign of Jonah. 154 11:30 For just as Jonah became a sign to the people of Nineveh, 155 so the Son of Man will be a sign 156 to this generation. 157 11:31 The queen of the South 158 will rise up at the judgment 159 with the people 160 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 161 something greater 162 than Solomon is here! 11:32 The people 163 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 164 – and now, 165 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 166 or under a basket, 167 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, 168 your whole body is full of light, but when it is diseased, 169 your body is full of darkness. 11:35 Therefore see to it 170 that the light in you 171 is not darkness. 11:36 If 172 then 173 your whole body is full of light, with no part in the dark, 174 it will be as full of light as when the light of a lamp shines on you.” 175
11:37 As he spoke, 176 a Pharisee 177 invited Jesus 178 to have a meal with him, so he went in and took his place at the table. 179 11:38 The 180 Pharisee was astonished when he saw that Jesus 181 did not first wash his hands 182 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 183 the outside of the cup and the plate, but inside you are full of greed and wickedness. 184 11:40 You fools! 185 Didn’t the one who made the outside make the inside as well? 186 11:41 But give from your heart to those in need, 187 and 188 then everything will be clean for you. 189
11:42 “But woe to you Pharisees! 190 You give a tenth 191 of your mint, 192 rue, 193 and every herb, yet you neglect justice 194 and love for God! But you should have done these things without neglecting the others. 195 11:43 Woe to you Pharisees! You love the best seats 196 in the synagogues 197 and elaborate greetings 198 in the marketplaces! 11:44 Woe to you! 199 You are like unmarked graves, and people 200 walk over them without realizing it!” 201
11:45 One of the experts in religious law 202 answered him, “Teacher, when you say these things you insult 203 us too.” 11:46 But Jesus 204 replied, 205 “Woe to you experts in religious law as well! 206 You load people 207 down with burdens difficult to bear, yet you yourselves refuse to touch 208 the burdens with even one of your fingers! 11:47 Woe to you! You build 209 the tombs of the prophets whom your ancestors 210 killed. 11:48 So you testify that you approve of 211 the deeds of your ancestors, 212 because they killed the prophets 213 and you build their 214 tombs! 215 11:49 For this reason also the wisdom 216 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 217 for the blood of all the prophets that has been shed since the beginning 218 of the world, 219 11:51 from the blood of Abel 220 to the blood of Zechariah, 221 who was killed 222 between the altar and the sanctuary. 223 Yes, I tell you, it will be charged against 224 this generation. 11:52 Woe to you experts in religious law! You have taken away 225 the key to knowledge! You did not go in yourselves, and you hindered 226 those who were going in.”
11:53 When he went out from there, the experts in the law 227 and the Pharisees began to oppose him bitterly, 228 and to ask him hostile questions 229 about many things, 11:54 plotting against 230 him, to catch 231 him in something he might say.
12:1 Meanwhile, 232 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 233 began to speak first to his disciples, “Be on your guard against 234 the yeast of the Pharisees, 235 which is hypocrisy. 236 12:2 Nothing is hidden 237 that will not be revealed, 238 and nothing is secret that will not be made known. 12:3 So then 239 whatever you have said in the dark will be heard in the light, and what you have whispered 240 in private rooms 241 will be proclaimed from the housetops. 242
12:4 “I 243 tell you, my friends, do not be afraid of those who kill the body, 244 and after that have nothing more they can do. 12:5 But I will warn 245 you whom you should fear: Fear the one who, after the killing, 246 has authority to throw you 247 into hell. 248 Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? 249 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; 250 you are more valuable than many sparrows.
12:8 “I 251 tell you, whoever acknowledges 252 me before men, 253 the Son of Man will also acknowledge 254 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 255 will not be forgiven. 256 12:11 But when they bring you before the synagogues, 257 the 258 rulers, and the authorities, do not worry about how you should make your defense 259 or what you should say, 12:12 for the Holy Spirit will teach you at that moment 260 what you must say.” 261
12:13 Then 262 someone from the crowd said to him, “Teacher, tell 263 my brother to divide the inheritance with me.” 12:14 But Jesus 264 said to him, “Man, 265 who made me a judge or arbitrator between you two?” 266 12:15 Then 267 he said to them, “Watch out and guard yourself from 268 all types of greed, 269 because one’s life does not consist in the abundance of his possessions.” 12:16 He then 270 told them a parable: 271 “The land of a certain rich man produced 272 an abundant crop, 12:17 so 273 he thought to himself, 274 ‘What should I do, for I have nowhere to store my crops?’ 275 12:18 Then 276 he said, ‘I 277 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, 278 “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 279 will be demanded back from 280 you, but who will get what you have prepared for yourself?’ 281 12:21 So it is with the one who stores up riches for himself, 282 but is not rich toward God.”
12:22 Then 283 Jesus 284 said to his 285 disciples, “Therefore I tell you, do not worry 286 about your 287 life, what you will eat, or about your 288 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: 289 They do not sow or reap, they have no storeroom or barn, yet God feeds 290 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 291 can add an hour to his life? 292 12:26 So if 293 you cannot do such a very little thing as this, why do you worry about 294 the rest? 12:27 Consider how the flowers 295 grow; they do not work 296 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 297 this is how God clothes the wild grass, 298 which is here 299 today and tomorrow is tossed into the fire to heat the oven, 300 how much more 301 will he clothe you, you people of little faith! 12:29 So 302 do not be overly concerned about 303 what you will eat and what you will drink, and do not worry about such things. 304 12:30 For all the nations of the world pursue 305 these things, and your Father knows that you need them. 12:31 Instead, pursue 306 his 307 kingdom, 308 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 309 to give you the kingdom. 12:33 Sell your possessions 310 and give to the poor. 311 Provide yourselves purses that do not wear out – a treasure in heaven 312 that never decreases, 313 where no thief approaches and no moth 314 destroys. 12:34 For where your treasure 315 is, there your heart will be also.
12:35 “Get dressed for service 316 and keep your lamps burning; 317 12:36 be like people 318 waiting for their master to come back from the wedding celebration, 319 so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves 320 whom their master finds alert 321 when he returns! I tell you the truth, 322 he will dress himself to serve, 323 have them take their place at the table, 324 and will come 325 and wait on them! 326 12:38 Even if he comes in the second or third watch of the night 327 and finds them alert, 328 blessed are those slaves! 329 12:39 But understand this: If the owner of the house had known at what hour the thief 330 was coming, he would not have let 331 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.” 332
12:41 Then 333 Peter said, “Lord, are you telling this parable for us or for everyone?” 334 12:42 The Lord replied, 335 “Who then is the faithful and wise manager, 336 whom the master puts in charge of his household servants, 337 to give them their allowance of food at the proper time? 12:43 Blessed is that slave 338 whom his master finds at work 339 when he returns. 12:44 I tell you the truth, 340 the master 341 will put him in charge of all his possessions. 12:45 But if 342 that 343 slave should say to himself, 344 ‘My master is delayed 345 in returning,’ and he begins to beat 346 the other 347 slaves, both men and women, 348 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, 349 and assign him a place with the unfaithful. 350 12:47 That 351 servant who knew his master’s will but did not get ready or do what his master asked 352 will receive a severe beating. 12:48 But the one who did not know his master’s will 353 and did things worthy of punishment 354 will receive a light beating. 355 From everyone who has been given much, much will be required, 356 and from the one who has been entrusted with much, 357 even more will be asked. 358
12:49 “I have come 359 to bring 360 fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism 361 to undergo, 362 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! 363 12:52 For from now on 364 there will be five in one household divided, three against two and two against three. 12:53 They will be divided, 365 father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”
12:54 Jesus 366 also said to the crowds, “When you see a cloud rising in the west, 367 you say at once, ‘A rainstorm 368 is coming,’ and it does. 12:55 And when you see the south wind 369 blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! 370 You know how to interpret the appearance of the earth and the sky, but how can you not know how 371 to interpret the present time?
12:57 “And 372 why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 373 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, 374 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!” 375
13:1 Now 376 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 377 13:2 He 378 answered them, “Do you think these Galileans were worse sinners 379 than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, 380 you will all perish as well! 381 13:4 Or those eighteen who were killed 382 when the tower in Siloam fell on them, 383 do you think they were worse offenders than all the others who live in Jerusalem? 384 13:5 No, I tell you! But unless you repent 385 you will all perish as well!” 386
13:6 Then 387 Jesus 388 told this parable: “A man had a fig tree 389 planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So 390 he said to the worker who tended the vineyard, ‘For 391 three years 392 now, I have come looking for fruit on this fig tree, and each time I inspect it 393 I find none. Cut 394 it down! Why 395 should it continue to deplete 396 the soil?’ 13:8 But the worker 397 answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 398 on it. 13:9 Then if 399 it bears fruit next year, 400 very well, 401 but if 402 not, you can cut it down.’”
13:10 Now he was teaching in one of the synagogues 403 on the Sabbath, 13:11 and a woman was there 404 who had been disabled by a spirit 405 for eighteen years. She 406 was bent over and could not straighten herself up completely. 407 13:12 When 408 Jesus saw her, he called her to him 409 and said, “Woman, 410 you are freed 411 from your infirmity.” 412 13:13 Then 413 he placed his hands on her, and immediately 414 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 415 should be done! 416 So come 417 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 418 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 419 and lead it to water? 420 13:16 Then 421 shouldn’t 422 this woman, a daughter of Abraham whom Satan 423 bound for eighteen long 424 years, be released from this imprisonment 425 on the Sabbath day?” 13:17 When 426 he said this all his adversaries were humiliated, 427 but 428 the entire crowd was rejoicing at all the wonderful things 429 he was doing. 430
13:18 Thus Jesus 431 asked, 432 “What is the kingdom of God 433 like? 434 To 435 what should I compare it? 13:19 It is like a mustard seed 436 that a man took and sowed 437 in his garden. It 438 grew and became a tree, 439 and the wild birds 440 nested in its branches.” 441
13:20 Again 442 he said, “To what should I compare the kingdom of God? 443 13:21 It is like yeast that a woman took and mixed with 444 three measures 445 of flour until all the dough had risen.” 446
[10:25] 1 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] 2 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] 3 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[10:25] 4 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
[10:26] 5 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] 6 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] 7 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[10:27] 8 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] 9 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] 10 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:28] 11 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] 12 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] sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).
[10:30] 14 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
[10:30] 15 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] 16 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:30] 17 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:30] 18 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] 19 sn That is, in a state between life and death; severely wounded.
[10:31] 20 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
[10:31] 21 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] 22 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
[10:31] 23 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] 24 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] 25 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
[10:32] 26 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] 27 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] 28 tn This is at the beginning of the clause, in emphatic position in the Greek text.
[10:33] 29 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] 30 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
[10:33] 31 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.
[10:33] sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.
[10:34] 32 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] 33 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] 34 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
[10:34] 35 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] 36 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] 37 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
[10:35] 38 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:35] 39 tn Grk “two denarii.”
[10:35] sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.
[10:35] 40 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
[10:36] 41 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] 42 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] 43 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] 44 tn Here δέ (de) has been translated as “so” to indicate the concluding summary.
[10:37] 45 tn This recalls the verb of the earlier reply in v. 28.
[10:38] 46 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:38] 47 tc Most
[10:38] tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
[10:39] 48 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:39] 49 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
[10:39] 50 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] 51 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] 52 tn Grk “with much serving.”
[10:40] 53 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
[10:40] 54 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
[10:40] 55 tn Grk “has left me to serve alone.”
[10:40] 56 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
[10:41] 57 tc Most
[10:41] 58 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
[10:41] 59 sn The double vocative Martha, Martha communicates emotion.
[10:41] 60 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
[10:42] 61 tc Or, with some
[10:42] 62 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] 63 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] 64 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 65 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 66 sn John refers to John the Baptist.
[11:1] 67 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] 68 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] 69 tc Most
[11:2] sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[11:2] 70 tn Grk “hallowed be your name.”
[11:2] 71 tc Most
[11:2] sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[11:3] 72 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] 73 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] 74 tc Most
[11:4] tn Or “into a time of testing.”
[11:4] sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.
[11:5] 75 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:5] 76 tn Grk “Who among you will have a friend and go to him.”
[11:5] 77 tn Grk “he will go to him.”
[11:5] 78 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
[11:6] 79 tn Grk “has come to me from the road.”
[11:6] 80 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] 81 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 82 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 83 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] 84 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] 85 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 86 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 87 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] 88 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 89 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] 90 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 91 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 92 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:11] 93 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[11:11] 94 tc Most
[11:11] 95 sn The snake probably refers to a water snake.
[11:12] 96 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
[11:13] 97 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
[11:13] 98 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] 99 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 100 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] 101 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] 102 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] 103 tn Grk “By Beelzebul.”
[11:15] sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
[11:16] 105 tn Grk “testing”; the participle is taken as indicating the purpose of the demand.
[11:16] 106 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] 107 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] 108 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] 109 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:17] 110 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] 111 tn Or “is left in ruins.”
[11:17] 112 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] 113 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] 114 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] 115 tn Grk “because.” “I ask you this” is supplied for the sake of English.
[11:19] 116 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] 117 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] 118 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] 119 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] 120 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] 121 tn The referent of the expression “a strong man” is Satan.
[11:21] 122 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] 123 tn Grk “his goods are in peace.”
[11:22] 124 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 125 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 126 tn Grk “stronger man than he attacks.”
[11:22] 127 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 128 tn Grk “on which he relied.”
[11:22] 129 tn Or “and distributes.”
[11:22] 130 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] 131 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] 132 sn For the image of scattering, see Pss. Sol. 17:18.
[11:24] 133 sn This is a reference to an evil spirit. See Luke 4:33.
[11:24] 134 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:24] 135 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] 136 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:24] 137 tc ‡ Most
[11:24] 138 tn Grk “I will return to my house from which I came.”
[11:25] 140 tn The words “the house” are not in Greek but are implied.
[11:25] 141 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] 142 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[11:26] 143 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:26] 144 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
[11:27] 145 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] 146 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] 147 tn For this term see L&N 8.69.
[11:27] 148 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] 150 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
[11:29] 151 tn Here δέ (de) has not been translated.
[11:29] 152 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 153 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] 154 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] 155 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
[11:30] 156 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] 157 tc Only the Western ms D and a few Itala
[11:31] 158 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] 159 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
[11:31] 160 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] 162 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] 163 tn See the note on the word “people” in v. 31.
[11:32] 164 tn Grk “at the preaching of Jonah.”
[11:32] sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.
[11:33] 166 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] 167 tc The phrase “or under a basket” is lacking in some important and early
[11:33] tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[11:34] 168 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] 169 tn Or “when it is sick” (L&N 23.149).
[11:34] sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.
[11:35] 170 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
[11:35] 171 sn Here you is a singular pronoun, individualizing the application.
[11:36] 172 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
[11:36] 173 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] 174 tn Grk “not having any part dark.”
[11:36] 175 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
[11:37] 176 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] 177 sn See the note on Pharisees in 5:17.
[11:37] 178 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 179 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] 180 tn Here δέ (de) has not been translated.
[11:38] 181 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 182 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.
[11:38] sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).
[11:39] 183 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
[11:40] 185 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] 186 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] 187 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] sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).
[11:41] 188 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] 189 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] 190 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] 191 tn Or “you tithe mint.”
[11:42] 192 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 193 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] sn Rue was an evergreen herb used for seasoning.
[11:42] 194 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 195 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 196 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] 197 sn See the note on synagogues in 4:15.
[11:43] 198 tn Grk “and the greetings.”
[11:43] sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.
[11:44] 199 tc Most
[11:44] 200 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 201 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] 202 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 203 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 204 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 206 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 207 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 208 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] 209 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] 210 tn Or “forefathers”; Grk “fathers.”
[11:48] 211 tn Grk “you are witnesses and approve of.”
[11:48] 212 tn Or “forefathers”; Grk “fathers.”
[11:48] 213 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 214 tn “Their,” i.e., the prophets.
[11:48] 215 tc The majority of
[11:49] 216 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 217 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] 218 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 219 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 220 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 221 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 222 tn Or “who perished.”
[11:51] 223 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] 224 tn Or “required from.”
[11:52] 225 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] 226 tn Or “you tried to prevent.”
[11:53] 227 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 229 tn For this term see L&N 33.183.
[11:54] 230 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 231 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] 232 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
[12:1] 233 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:1] 234 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] 235 sn See the note on Pharisees in 5:17.
[12:1] 236 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
[12:2] 238 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] 239 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] 240 tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”
[12:3] 241 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] 242 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] 243 tn Here δέ (de) has not been translated.
[12:4] 244 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[12:5] 245 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
[12:5] 246 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] 247 tn The direct object (“you”) is understood.
[12:5] 248 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] 249 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] 250 sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.
[12:8] 251 tn Here δέ (de) has not been translated.
[12:8] 253 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] 254 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] 255 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] 256 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
[12:11] 257 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] sn See the note on synagogues in 4:15.
[12:11] 258 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] 259 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] 260 tn Grk “in that very hour” (an idiom).
[12:12] 261 tn Grk “what it is necessary to say.”
[12:13] 262 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 263 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] 264 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:14] 265 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] 266 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
[12:15] 267 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:15] 268 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
[12:15] 269 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] 270 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:16] 271 tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:16] 272 tn Or “yielded a plentiful harvest.”
[12:17] 273 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
[12:17] 274 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:17] 275 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] 276 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:18] 277 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
[12:19] 278 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
[12:20] 279 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] 280 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] 281 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] 282 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] 283 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] 284 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 285 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
[12:22] 286 tn Or “do not be anxious.”
[12:22] 287 tc Most
[12:22] 288 tc Some
[12:24] 289 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] 290 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] 291 tn Or “by being anxious.”
[12:25] 292 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] 293 tn This is a first class condition in the Greek text.
[12:26] 294 tn Or “why are you anxious for.”
[12:27] 295 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] 296 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] 297 tn This is a first class condition in the Greek text.
[12:28] 298 tn Grk “grass in the field.”
[12:28] 299 tn Grk “which is in the field today.”
[12:28] 300 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] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[12:28] 301 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] 302 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 303 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] 304 tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.
[12:31] 306 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 307 tc Most
[12:31] 308 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] 309 tn Or perhaps, “your Father chooses.”
[12:33] 310 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] 311 tn Grk “give alms,” but this term is not in common use today.
[12:33] 312 tn Grk “in the heavens.”
[12:33] 313 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 314 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] 315 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
[12:35] 316 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] 317 sn Keep your lamps burning means to be ready at all times.
[12:36] 318 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] 319 sn An ancient wedding celebration could last for days (Tob 11:18).
[12:37] 320 tn See the note on the word “slave” in 7:2.
[12:37] 321 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
[12:37] 322 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:37] 323 tn See v. 35 (same verb).
[12:37] 324 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] 325 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:37] 326 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] 327 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] 328 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] 329 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
[12:39] 330 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] 331 tc Most
[12:40] 332 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] 333 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:41] 334 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] 335 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
[12:42] 336 tn Or “administrator,” “steward” (L&N 37.39).
[12:42] 337 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
[12:43] 338 tn See the note on the word “slave” in 7:2.
[12:43] 339 tn That is, doing his job, doing what he is supposed to be doing.
[12:44] 340 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”
[12:44] 341 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
[12:45] 342 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] 343 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] 344 tn Grk “should say in his heart.”
[12:45] 345 tn Or “is taking a long time.”
[12:45] 346 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] 347 tn The word “other” is not in the Greek text, but is implied.
[12:45] 348 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] 349 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] 350 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] 351 tn Here δέ (de) has not been translated.
[12:47] 352 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] 353 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] 355 tn Grk “will receive few (blows).”
[12:48] 356 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
[12:48] 357 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
[12:48] 358 tn Grk “they will ask even more.”
[12:49] 359 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] 360 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[12:50] 361 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] 362 tn Grk “to be baptized with.”
[12:51] 363 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
[12:52] 364 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
[12:53] 365 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] 366 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] 367 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
[12:54] 368 tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
[12:55] 369 sn The south wind comes from the desert, and thus brings scorching heat.
[12:56] 370 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
[12:56] 371 tc Most
[12:57] 372 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] 373 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] 374 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] 375 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.
[12:59] sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.
[13:1] 376 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 377 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] 378 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:2] 379 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] 380 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
[13:3] 381 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] 382 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] 383 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] 384 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:5] 385 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
[13:5] 386 tn Grk “similarly.”
[13:6] 387 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:6] 388 tn Grk “he”; the referent has been specified in the translation for clarity.
[13:6] 389 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
[13:7] 390 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] 391 tn Grk “Behold, for.”
[13:7] 392 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] 393 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] 394 tc ‡ Several witnesses (Ì75 A L Θ Ψ 070 Ë13 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W Ë1 Ï), the shorter reading appears to be more likely as the original wording here. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.
[13:7] 395 tn Grk “Why indeed.” Here καί (kai) has not been translated.
[13:7] 396 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
[13:8] 397 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
[13:8] 398 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
[13:9] 399 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] 400 tn Grk “the coming [season].”
[13:9] 401 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
[13:9] 402 tn This is a first class condition in the Greek text, showing which of the options is assumed.
[13:10] 403 sn See the note on synagogues in 4:15.
[13:11] 404 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] 405 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
[13:11] 406 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] 407 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] 408 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[13:12] 409 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] 410 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.
[13:13] 413 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:13] 414 sn The healing took place immediately.
[13:14] 415 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] 416 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
[13:14] 417 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[13:15] 418 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
[13:15] 419 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
[13:15] 420 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] 421 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
[13:16] 422 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] 423 sn Note that this is again a battle between Satan and God; see 11:18-23.
[13:16] 424 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
[13:16] 425 tn Or “bondage”; Grk “bond.”
[13:17] 426 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:17] 427 tn Or “were put to shame.”
[13:17] 428 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:17] 429 sn Concerning all the wonderful things see Luke 7:16; 19:37.
[13:17] 430 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
[13:18] 431 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:18] 432 tn Grk “said,” but what follows is a question.
[13:18] 433 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] 434 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] 435 tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:19] 436 sn The mustard seed was noted for its tiny size.
[13:19] 438 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] 439 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] 440 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] 441 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] 442 tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:20] 443 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] 445 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] 446 tn Grk “it was all leavened.”
[13:21] sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
