Lukas 11:14--14:35
Konteks11:14 Now 1 he was casting out a demon that was mute. 2 When 3 the demon had gone out, the man who had been mute began to speak, 4 and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 5 the ruler 6 of demons, he casts out demons.” 11:16 Others, to test 7 him, 8 began asking for 9 a sign 10 from heaven. 11:17 But Jesus, 11 realizing their thoughts, said to them, 12 “Every kingdom divided against itself is destroyed, 13 and a divided household falls. 14 11:18 So 15 if 16 Satan too is divided against himself, how will his kingdom stand? I ask you this because 17 you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 18 cast them 19 out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 20 of God, then the kingdom of God 21 has already overtaken 22 you. 11:21 When a strong man, 23 fully armed, guards his own palace, 24 his possessions are safe. 25 11:22 But 26 when a stronger man 27 attacks 28 and conquers him, he takes away the first man’s 29 armor on which the man relied 30 and divides up 31 his plunder. 32 11:23 Whoever is not with me is against me, 33 and whoever does not gather with me scatters. 34
11:24 “When an unclean spirit 35 goes out of a person, 36 it passes through waterless places 37 looking for rest but 38 not finding any. Then 39 it says, ‘I will return to the home I left.’ 40 11:25 When it returns, 41 it finds the house 42 swept clean and put in order. 43 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 44 the last state of that person 45 is worse than the first.” 46
11:27 As 47 he said these things, a woman in the crowd spoke out 48 to him, “Blessed is the womb 49 that bore you and the breasts at which you nursed!” 50 11:28 But he replied, 51 “Blessed rather are those who hear the word of God and obey 52 it!”
11:29 As 53 the crowds were increasing, Jesus 54 began to say, “This generation is a wicked generation; it looks for a sign, 55 but no sign will be given to it except the sign of Jonah. 56 11:30 For just as Jonah became a sign to the people of Nineveh, 57 so the Son of Man will be a sign 58 to this generation. 59 11:31 The queen of the South 60 will rise up at the judgment 61 with the people 62 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 63 something greater 64 than Solomon is here! 11:32 The people 65 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 66 – and now, 67 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 68 or under a basket, 69 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, 70 your whole body is full of light, but when it is diseased, 71 your body is full of darkness. 11:35 Therefore see to it 72 that the light in you 73 is not darkness. 11:36 If 74 then 75 your whole body is full of light, with no part in the dark, 76 it will be as full of light as when the light of a lamp shines on you.” 77
11:37 As he spoke, 78 a Pharisee 79 invited Jesus 80 to have a meal with him, so he went in and took his place at the table. 81 11:38 The 82 Pharisee was astonished when he saw that Jesus 83 did not first wash his hands 84 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 85 the outside of the cup and the plate, but inside you are full of greed and wickedness. 86 11:40 You fools! 87 Didn’t the one who made the outside make the inside as well? 88 11:41 But give from your heart to those in need, 89 and 90 then everything will be clean for you. 91
11:42 “But woe to you Pharisees! 92 You give a tenth 93 of your mint, 94 rue, 95 and every herb, yet you neglect justice 96 and love for God! But you should have done these things without neglecting the others. 97 11:43 Woe to you Pharisees! You love the best seats 98 in the synagogues 99 and elaborate greetings 100 in the marketplaces! 11:44 Woe to you! 101 You are like unmarked graves, and people 102 walk over them without realizing it!” 103
11:45 One of the experts in religious law 104 answered him, “Teacher, when you say these things you insult 105 us too.” 11:46 But Jesus 106 replied, 107 “Woe to you experts in religious law as well! 108 You load people 109 down with burdens difficult to bear, yet you yourselves refuse to touch 110 the burdens with even one of your fingers! 11:47 Woe to you! You build 111 the tombs of the prophets whom your ancestors 112 killed. 11:48 So you testify that you approve of 113 the deeds of your ancestors, 114 because they killed the prophets 115 and you build their 116 tombs! 117 11:49 For this reason also the wisdom 118 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 119 for the blood of all the prophets that has been shed since the beginning 120 of the world, 121 11:51 from the blood of Abel 122 to the blood of Zechariah, 123 who was killed 124 between the altar and the sanctuary. 125 Yes, I tell you, it will be charged against 126 this generation. 11:52 Woe to you experts in religious law! You have taken away 127 the key to knowledge! You did not go in yourselves, and you hindered 128 those who were going in.”
11:53 When he went out from there, the experts in the law 129 and the Pharisees began to oppose him bitterly, 130 and to ask him hostile questions 131 about many things, 11:54 plotting against 132 him, to catch 133 him in something he might say.
12:1 Meanwhile, 134 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 135 began to speak first to his disciples, “Be on your guard against 136 the yeast of the Pharisees, 137 which is hypocrisy. 138 12:2 Nothing is hidden 139 that will not be revealed, 140 and nothing is secret that will not be made known. 12:3 So then 141 whatever you have said in the dark will be heard in the light, and what you have whispered 142 in private rooms 143 will be proclaimed from the housetops. 144
12:4 “I 145 tell you, my friends, do not be afraid of those who kill the body, 146 and after that have nothing more they can do. 12:5 But I will warn 147 you whom you should fear: Fear the one who, after the killing, 148 has authority to throw you 149 into hell. 150 Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? 151 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; 152 you are more valuable than many sparrows.
12:8 “I 153 tell you, whoever acknowledges 154 me before men, 155 the Son of Man will also acknowledge 156 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 157 will not be forgiven. 158 12:11 But when they bring you before the synagogues, 159 the 160 rulers, and the authorities, do not worry about how you should make your defense 161 or what you should say, 12:12 for the Holy Spirit will teach you at that moment 162 what you must say.” 163
12:13 Then 164 someone from the crowd said to him, “Teacher, tell 165 my brother to divide the inheritance with me.” 12:14 But Jesus 166 said to him, “Man, 167 who made me a judge or arbitrator between you two?” 168 12:15 Then 169 he said to them, “Watch out and guard yourself from 170 all types of greed, 171 because one’s life does not consist in the abundance of his possessions.” 12:16 He then 172 told them a parable: 173 “The land of a certain rich man produced 174 an abundant crop, 12:17 so 175 he thought to himself, 176 ‘What should I do, for I have nowhere to store my crops?’ 177 12:18 Then 178 he said, ‘I 179 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, 180 “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 181 will be demanded back from 182 you, but who will get what you have prepared for yourself?’ 183 12:21 So it is with the one who stores up riches for himself, 184 but is not rich toward God.”
12:22 Then 185 Jesus 186 said to his 187 disciples, “Therefore I tell you, do not worry 188 about your 189 life, what you will eat, or about your 190 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: 191 They do not sow or reap, they have no storeroom or barn, yet God feeds 192 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 193 can add an hour to his life? 194 12:26 So if 195 you cannot do such a very little thing as this, why do you worry about 196 the rest? 12:27 Consider how the flowers 197 grow; they do not work 198 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 199 this is how God clothes the wild grass, 200 which is here 201 today and tomorrow is tossed into the fire to heat the oven, 202 how much more 203 will he clothe you, you people of little faith! 12:29 So 204 do not be overly concerned about 205 what you will eat and what you will drink, and do not worry about such things. 206 12:30 For all the nations of the world pursue 207 these things, and your Father knows that you need them. 12:31 Instead, pursue 208 his 209 kingdom, 210 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 211 to give you the kingdom. 12:33 Sell your possessions 212 and give to the poor. 213 Provide yourselves purses that do not wear out – a treasure in heaven 214 that never decreases, 215 where no thief approaches and no moth 216 destroys. 12:34 For where your treasure 217 is, there your heart will be also.
12:35 “Get dressed for service 218 and keep your lamps burning; 219 12:36 be like people 220 waiting for their master to come back from the wedding celebration, 221 so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves 222 whom their master finds alert 223 when he returns! I tell you the truth, 224 he will dress himself to serve, 225 have them take their place at the table, 226 and will come 227 and wait on them! 228 12:38 Even if he comes in the second or third watch of the night 229 and finds them alert, 230 blessed are those slaves! 231 12:39 But understand this: If the owner of the house had known at what hour the thief 232 was coming, he would not have let 233 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.” 234
12:41 Then 235 Peter said, “Lord, are you telling this parable for us or for everyone?” 236 12:42 The Lord replied, 237 “Who then is the faithful and wise manager, 238 whom the master puts in charge of his household servants, 239 to give them their allowance of food at the proper time? 12:43 Blessed is that slave 240 whom his master finds at work 241 when he returns. 12:44 I tell you the truth, 242 the master 243 will put him in charge of all his possessions. 12:45 But if 244 that 245 slave should say to himself, 246 ‘My master is delayed 247 in returning,’ and he begins to beat 248 the other 249 slaves, both men and women, 250 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, 251 and assign him a place with the unfaithful. 252 12:47 That 253 servant who knew his master’s will but did not get ready or do what his master asked 254 will receive a severe beating. 12:48 But the one who did not know his master’s will 255 and did things worthy of punishment 256 will receive a light beating. 257 From everyone who has been given much, much will be required, 258 and from the one who has been entrusted with much, 259 even more will be asked. 260
12:49 “I have come 261 to bring 262 fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism 263 to undergo, 264 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! 265 12:52 For from now on 266 there will be five in one household divided, three against two and two against three. 12:53 They will be divided, 267 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 268 also said to the crowds, “When you see a cloud rising in the west, 269 you say at once, ‘A rainstorm 270 is coming,’ and it does. 12:55 And when you see the south wind 271 blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! 272 You know how to interpret the appearance of the earth and the sky, but how can you not know how 273 to interpret the present time?
12:57 “And 274 why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 275 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, 276 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!” 277
13:1 Now 278 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 279 13:2 He 280 answered them, “Do you think these Galileans were worse sinners 281 than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, 282 you will all perish as well! 283 13:4 Or those eighteen who were killed 284 when the tower in Siloam fell on them, 285 do you think they were worse offenders than all the others who live in Jerusalem? 286 13:5 No, I tell you! But unless you repent 287 you will all perish as well!” 288
13:6 Then 289 Jesus 290 told this parable: “A man had a fig tree 291 planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So 292 he said to the worker who tended the vineyard, ‘For 293 three years 294 now, I have come looking for fruit on this fig tree, and each time I inspect it 295 I find none. Cut 296 it down! Why 297 should it continue to deplete 298 the soil?’ 13:8 But the worker 299 answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 300 on it. 13:9 Then if 301 it bears fruit next year, 302 very well, 303 but if 304 not, you can cut it down.’”
13:10 Now he was teaching in one of the synagogues 305 on the Sabbath, 13:11 and a woman was there 306 who had been disabled by a spirit 307 for eighteen years. She 308 was bent over and could not straighten herself up completely. 309 13:12 When 310 Jesus saw her, he called her to him 311 and said, “Woman, 312 you are freed 313 from your infirmity.” 314 13:13 Then 315 he placed his hands on her, and immediately 316 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 317 should be done! 318 So come 319 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 320 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 321 and lead it to water? 322 13:16 Then 323 shouldn’t 324 this woman, a daughter of Abraham whom Satan 325 bound for eighteen long 326 years, be released from this imprisonment 327 on the Sabbath day?” 13:17 When 328 he said this all his adversaries were humiliated, 329 but 330 the entire crowd was rejoicing at all the wonderful things 331 he was doing. 332
13:18 Thus Jesus 333 asked, 334 “What is the kingdom of God 335 like? 336 To 337 what should I compare it? 13:19 It is like a mustard seed 338 that a man took and sowed 339 in his garden. It 340 grew and became a tree, 341 and the wild birds 342 nested in its branches.” 343
13:20 Again 344 he said, “To what should I compare the kingdom of God? 345 13:21 It is like yeast that a woman took and mixed with 346 three measures 347 of flour until all the dough had risen.” 348
13:22 Then 349 Jesus 350 traveled throughout 351 towns 352 and villages, teaching and making his way toward 353 Jerusalem. 354 13:23 Someone 355 asked 356 him, “Lord, will only a few 357 be saved?” So 358 he said to them, 13:24 “Exert every effort 359 to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once 360 the head of the house 361 gets up 362 and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 363 let us in!’ 364 But he will answer you, 365 ‘I don’t know where you come from.’ 366 13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 367 13:27 But 368 he will reply, 369 ‘I don’t know where you come from! 370 Go away from me, all you evildoers!’ 371 13:28 There will be weeping and gnashing of teeth 372 when you see Abraham, Isaac, Jacob, 373 and all the prophets in the kingdom of God 374 but you yourselves thrown out. 375 13:29 Then 376 people 377 will come from east and west, and from north and south, and take their places at the banquet table 378 in the kingdom of God. 379 13:30 But 380 indeed, 381 some are last 382 who will be first, and some are first who will be last.”
13:31 At that time, 383 some Pharisees 384 came up and said to Jesus, 385 “Get away from here, 386 because Herod 387 wants to kill you.” 13:32 But 388 he said to them, “Go 389 and tell that fox, 390 ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 391 I will complete my work. 392 13:33 Nevertheless I must 393 go on my way today and tomorrow and the next day, because it is impossible 394 that a prophet should be killed 395 outside Jerusalem.’ 396 13:34 O Jerusalem, Jerusalem, 397 you who kill the prophets and stone those who are sent to you! 398 How often I have longed 399 to gather your children together as a hen gathers her chicks under her wings, but 400 you would have none of it! 401 13:35 Look, your house is forsaken! 402 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 403
14:1 Now 404 one Sabbath when Jesus went to dine 405 at the house of a leader 406 of the Pharisees, 407 they were watching 408 him closely. 14:2 There 409 right 410 in front of him was a man suffering from dropsy. 411 14:3 So 412 Jesus asked 413 the experts in religious law 414 and the Pharisees, “Is it lawful to heal on the Sabbath 415 or not?” 14:4 But they remained silent. So 416 Jesus 417 took hold of the man, 418 healed him, and sent him away. 419 14:5 Then 420 he said to them, “Which of you, if you have a son 421 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 422 they could not reply 423 to this.
14:7 Then 424 when Jesus 425 noticed how the guests 426 chose the places of honor, 427 he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, 428 do not take 429 the place of honor, because a person more distinguished than you may have been invited by your host. 430 14:9 So 431 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 432 you will begin to move to the least important 433 place. 14:10 But when you are invited, go and take the least important place, so that when your host 434 approaches he will say to you, ‘Friend, move up here to a better place.’ 435 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 436 the one who humbles 437 himself will be exalted.”
14:12 He 438 said also to the man 439 who had invited him, “When you host a dinner or a banquet, 440 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, 441 invite the poor, the crippled, 442 the lame, and 443 the blind. 444 14:14 Then 445 you will be blessed, 446 because they cannot repay you, for you will be repaid 447 at the resurrection of the righteous.”
14:15 When 448 one of those at the meal with Jesus 449 heard this, he said to him, “Blessed is everyone 450 who will feast 451 in the kingdom of God!” 452 14:16 But Jesus 453 said to him, “A man once gave a great banquet 454 and invited 455 many guests. 456 14:17 At 457 the time for the banquet 458 he sent his slave 459 to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all 460 began to make excuses. 461 The first said to him, ‘I have bought a field, 462 and I must go out and see it. Please excuse me.’ 463 14:19 Another 464 said, ‘I have bought five yoke of oxen, 465 and I am going out 466 to examine them. Please excuse me.’ 14:20 Another 467 said, ‘I just got married, and I cannot come.’ 468 14:21 So 469 the slave came back and reported this to his master. Then the master of the household was furious 470 and said to his slave, ‘Go out quickly 471 to the streets and alleys of the city, 472 and bring in the poor, 473 the crippled, 474 the blind, and the lame.’ 14:22 Then 475 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 476 14:23 So 477 the master said to his 478 slave, ‘Go out to the highways 479 and country roads 480 and urge 481 people 482 to come in, so that my house will be filled. 483 14:24 For I tell you, not one of those individuals 484 who were invited 485 will taste my banquet!’” 486
14:25 Now large crowds 487 were accompanying Jesus, 488 and turning to them he said, 14:26 “If anyone comes to me and does not hate 489 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 490 he cannot be my disciple. 14:27 Whoever does not carry his own cross 491 and follow 492 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 493 first and compute the cost 494 to see if he has enough money to complete it? 14:29 Otherwise, 495 when he has laid 496 a foundation and is not able to finish the tower, 497 all who see it 498 will begin to make fun of 499 him. 14:30 They will say, 500 ‘This man 501 began to build and was not able to finish!’ 502 14:31 Or what king, going out to confront another king in battle, will not sit down 503 first and determine whether he is able with ten thousand to oppose 504 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 505 he will send a representative 506 while the other is still a long way off and ask for terms of peace. 507 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 508
14:34 “Salt 509 is good, but if salt loses its flavor, 510 how can its flavor be restored? 14:35 It is of no value 511 for the soil or for the manure pile; it is to be thrown out. 512 The one who has ears to hear had better listen!” 513
[11:14] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 2 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] 3 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] 4 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] 5 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] 7 tn Grk “testing”; the participle is taken as indicating the purpose of the demand.
[11:16] 8 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] 9 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] 10 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] 11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:17] 12 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] 13 tn Or “is left in ruins.”
[11:17] 14 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] 15 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] 16 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] 17 tn Grk “because.” “I ask you this” is supplied for the sake of English.
[11:19] 18 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] 19 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] 20 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] 21 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] 22 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] 23 tn The referent of the expression “a strong man” is Satan.
[11:21] 24 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] 25 tn Grk “his goods are in peace.”
[11:22] 26 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 27 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 28 tn Grk “stronger man than he attacks.”
[11:22] 29 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 30 tn Grk “on which he relied.”
[11:22] 31 tn Or “and distributes.”
[11:22] 32 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] 33 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] 34 sn For the image of scattering, see Pss. Sol. 17:18.
[11:24] 35 sn This is a reference to an evil spirit. See Luke 4:33.
[11:24] 36 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:24] 37 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] 38 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:24] 39 tc ‡ Most
[11:24] 40 tn Grk “I will return to my house from which I came.”
[11:25] 42 tn The words “the house” are not in Greek but are implied.
[11:25] 43 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] 44 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[11:26] 45 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:26] 46 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
[11:27] 47 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] 48 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] 49 tn For this term see L&N 8.69.
[11:27] 50 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] 52 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
[11:29] 53 tn Here δέ (de) has not been translated.
[11:29] 54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 55 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] 56 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] 57 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
[11:30] 58 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] 59 tc Only the Western ms D and a few Itala
[11:31] 60 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] 61 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
[11:31] 62 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] 64 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] 65 tn See the note on the word “people” in v. 31.
[11:32] 66 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] 68 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] 69 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] 70 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] 71 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] 72 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
[11:35] 73 sn Here you is a singular pronoun, individualizing the application.
[11:36] 74 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
[11:36] 75 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] 76 tn Grk “not having any part dark.”
[11:36] 77 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
[11:37] 78 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] 79 sn See the note on Pharisees in 5:17.
[11:37] 80 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 81 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] 82 tn Here δέ (de) has not been translated.
[11:38] 83 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 84 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] 85 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] 87 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] 88 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] 89 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] 90 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] 91 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] 92 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] 93 tn Or “you tithe mint.”
[11:42] 94 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 95 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] 96 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 97 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 98 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] 99 sn See the note on synagogues in 4:15.
[11:43] 100 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] 101 tc Most
[11:44] 102 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 103 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] 104 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 105 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 106 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 108 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 109 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 110 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] 111 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] 112 tn Or “forefathers”; Grk “fathers.”
[11:48] 113 tn Grk “you are witnesses and approve of.”
[11:48] 114 tn Or “forefathers”; Grk “fathers.”
[11:48] 115 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 116 tn “Their,” i.e., the prophets.
[11:48] 117 tc The majority of
[11:49] 118 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 119 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] 120 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 121 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 122 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 123 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 124 tn Or “who perished.”
[11:51] 125 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] 126 tn Or “required from.”
[11:52] 127 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] 128 tn Or “you tried to prevent.”
[11:53] 129 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 131 tn For this term see L&N 33.183.
[11:54] 132 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 133 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] 134 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
[12:1] 135 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:1] 136 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] 137 sn See the note on Pharisees in 5:17.
[12:1] 138 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
[12:2] 140 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] 141 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] 142 tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”
[12:3] 143 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] 144 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] 145 tn Here δέ (de) has not been translated.
[12:4] 146 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[12:5] 147 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
[12:5] 148 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] 149 tn The direct object (“you”) is understood.
[12:5] 150 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] 151 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] 152 sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.
[12:8] 153 tn Here δέ (de) has not been translated.
[12:8] 155 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] 156 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] 157 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] 158 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
[12:11] 159 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] 160 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] 161 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] 162 tn Grk “in that very hour” (an idiom).
[12:12] 163 tn Grk “what it is necessary to say.”
[12:13] 164 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 165 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] 166 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:14] 167 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] 168 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
[12:15] 169 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:15] 170 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
[12:15] 171 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] 172 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:16] 173 tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:16] 174 tn Or “yielded a plentiful harvest.”
[12:17] 175 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
[12:17] 176 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:17] 177 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] 178 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:18] 179 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
[12:19] 180 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
[12:20] 181 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] 182 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] 183 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] 184 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] 185 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] 186 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 187 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] 188 tn Or “do not be anxious.”
[12:22] 189 tc Most
[12:22] 190 tc Some
[12:24] 191 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] 192 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] 193 tn Or “by being anxious.”
[12:25] 194 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] 195 tn This is a first class condition in the Greek text.
[12:26] 196 tn Or “why are you anxious for.”
[12:27] 197 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] 198 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] 199 tn This is a first class condition in the Greek text.
[12:28] 200 tn Grk “grass in the field.”
[12:28] 201 tn Grk “which is in the field today.”
[12:28] 202 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] 203 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] 204 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 205 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] 206 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] 208 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 209 tc Most
[12:31] 210 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] 211 tn Or perhaps, “your Father chooses.”
[12:33] 212 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] 213 tn Grk “give alms,” but this term is not in common use today.
[12:33] 214 tn Grk “in the heavens.”
[12:33] 215 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 216 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] 217 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
[12:35] 218 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] 219 sn Keep your lamps burning means to be ready at all times.
[12:36] 220 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] 221 sn An ancient wedding celebration could last for days (Tob 11:18).
[12:37] 222 tn See the note on the word “slave” in 7:2.
[12:37] 223 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
[12:37] 224 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:37] 225 tn See v. 35 (same verb).
[12:37] 226 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] 227 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:37] 228 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] 229 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] 230 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] 231 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
[12:39] 232 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] 233 tc Most
[12:40] 234 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] 235 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:41] 236 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] 237 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
[12:42] 238 tn Or “administrator,” “steward” (L&N 37.39).
[12:42] 239 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
[12:43] 240 tn See the note on the word “slave” in 7:2.
[12:43] 241 tn That is, doing his job, doing what he is supposed to be doing.
[12:44] 242 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”
[12:44] 243 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
[12:45] 244 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] 245 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] 246 tn Grk “should say in his heart.”
[12:45] 247 tn Or “is taking a long time.”
[12:45] 248 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] 249 tn The word “other” is not in the Greek text, but is implied.
[12:45] 250 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] 251 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] 252 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] 253 tn Here δέ (de) has not been translated.
[12:47] 254 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] 255 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] 257 tn Grk “will receive few (blows).”
[12:48] 258 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
[12:48] 259 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
[12:48] 260 tn Grk “they will ask even more.”
[12:49] 261 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] 262 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[12:50] 263 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] 264 tn Grk “to be baptized with.”
[12:51] 265 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
[12:52] 266 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
[12:53] 267 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] 268 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] 269 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
[12:54] 270 tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
[12:55] 271 sn The south wind comes from the desert, and thus brings scorching heat.
[12:56] 272 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
[12:56] 273 tc Most
[12:57] 274 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] 275 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] 276 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] 277 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] 278 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 279 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] 280 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:2] 281 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] 282 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
[13:3] 283 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] 284 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] 285 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] 286 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:5] 287 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
[13:5] 288 tn Grk “similarly.”
[13:6] 289 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:6] 290 tn Grk “he”; the referent has been specified in the translation for clarity.
[13:6] 291 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
[13:7] 292 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] 293 tn Grk “Behold, for.”
[13:7] 294 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] 295 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] 296 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] 297 tn Grk “Why indeed.” Here καί (kai) has not been translated.
[13:7] 298 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
[13:8] 299 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
[13:8] 300 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
[13:9] 301 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] 302 tn Grk “the coming [season].”
[13:9] 303 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
[13:9] 304 tn This is a first class condition in the Greek text, showing which of the options is assumed.
[13:10] 305 sn See the note on synagogues in 4:15.
[13:11] 306 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] 307 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
[13:11] 308 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] 309 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] 310 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[13:12] 311 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] 312 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] 315 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:13] 316 sn The healing took place immediately.
[13:14] 317 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] 318 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
[13:14] 319 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[13:15] 320 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
[13:15] 321 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
[13:15] 322 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] 323 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
[13:16] 324 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] 325 sn Note that this is again a battle between Satan and God; see 11:18-23.
[13:16] 326 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
[13:16] 327 tn Or “bondage”; Grk “bond.”
[13:17] 328 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:17] 329 tn Or “were put to shame.”
[13:17] 330 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:17] 331 sn Concerning all the wonderful things see Luke 7:16; 19:37.
[13:17] 332 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
[13:18] 333 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:18] 334 tn Grk “said,” but what follows is a question.
[13:18] 335 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] 336 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] 337 tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:19] 338 sn The mustard seed was noted for its tiny size.
[13:19] 340 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] 341 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] 342 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] 343 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] 344 tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:20] 345 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] 347 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] 348 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.
[13:22] 349 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:22] 350 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:22] 351 tn This is a distributive use of κατά (kata); see L&N 83:12.
[13:22] 353 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] 354 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:23] 355 tn Here δέ (de) has not been translated.
[13:23] 357 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
[13:23] 358 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
[13:24] 359 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] 360 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] 361 tn Or “the master of the household.”
[13:25] 362 tn Or “rises,” or “stands up.”
[13:25] 364 tn Grk “Open to us.”
[13:25] 365 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] 366 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] 367 sn This term refers to wide streets, and thus suggests the major streets of a city.
[13:27] 368 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:27] 369 tc Most
[13:27] tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.
[13:27] 370 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] 371 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
[13:28] 372 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] 373 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] 374 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] 375 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] 376 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
[13:29] 377 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
[13:29] 378 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] 379 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] 380 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:30] 382 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] 383 tn Grk “At that very hour.”
[13:31] 384 sn See the note on Pharisees in 5:17.
[13:31] 385 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:31] 386 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
[13:31] 387 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[13:32] 388 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:32] 389 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[13:32] 390 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] 391 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] 392 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] 393 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
[13:33] 394 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
[13:33] 395 tn Or “should perish away from.”
[13:33] 396 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.
[13:33] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:34] 397 sn The double use of the city’s name betrays intense emotion.
[13:34] 398 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] 399 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] 400 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:34] 401 tn Grk “you were not willing.”
[13:35] 402 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 403 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] 404 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] 405 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 406 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 407 sn See the note on Pharisees in 5:17.
[14:1] 408 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 409 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 410 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] 411 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 412 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] 413 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] 414 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 415 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] 416 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] 417 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 418 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 419 tn Or “and let him go.”
[14:5] 420 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 421 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
[14:6] 422 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] 423 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] 424 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:7] 425 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:7] 426 tn Grk “those who were invited.”
[14:7] 427 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
[14:8] 428 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] 429 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] 430 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
[14:9] 431 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] 432 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
[14:9] 433 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
[14:10] 434 tn Grk “the one who invited you.”
[14:10] 435 tn Grk “Go up higher.” This means to move to a more important place.
[14:11] 436 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] 437 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] 438 tn Here δέ (de) has not been translated.
[14:12] 439 sn That is, the leader of the Pharisees (v. 1).
[14:12] 440 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] 441 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
[14:13] 442 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
[14:13] 443 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
[14:13] 444 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
[14:14] 445 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] 446 sn You will be blessed. God notes and approves of such generosity.
[14:14] 447 sn The passive verb will be repaid looks at God’s commendation.
[14:15] 448 tn Here δέ (de) has not been translated.
[14:15] 449 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 450 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 451 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 452 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] 453 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 455 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] 456 tn The word “guests” is not in the Greek text but is implied.
[14:17] 457 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:17] 459 tn See the note on the word “slave” in 7:2.
[14:18] 460 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 461 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] 462 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 463 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] 464 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 465 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 466 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] 467 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 468 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] 469 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 470 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] 471 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] 473 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] 474 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] 475 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 476 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] 477 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 478 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 479 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] 480 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] 481 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] 482 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] 483 sn So that my house will be filled. God will bless many people.
[14:24] 484 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] 485 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
[14:25] 487 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] 488 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:26] 489 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 490 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] 491 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] 492 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 493 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 494 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] 495 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] 496 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 497 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] 498 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] 499 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 500 tn Grk “make fun of him, saying.”
[14:30] 501 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] 502 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] 503 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 504 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 505 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] 506 tn Grk “a messenger.”
[14:32] 507 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] 508 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.
[14:33] sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
[14:34] 509 tn Grk “Now salt…”; here οὖν has not been translated.
[14:34] sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[14:34] 510 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[14:35] 511 tn Or “It is not useful” (L&N 65.32).
[14:35] 512 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 513 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).
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