Lukas 1:15
Konteks1:15 for he will be great in the sight of 1 the Lord. He 2 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 3
Lukas 1:55
Konteks1:55 as he promised 4 to our ancestors, 5 to Abraham and to his descendants 6 forever.”
Lukas 1:41
Konteks1:41 When 7 Elizabeth heard Mary’s greeting, the baby leaped 8 in her 9 womb, and Elizabeth was filled with the Holy Spirit. 10
Lukas 1:67
Konteks1:67 Then 11 his father Zechariah was filled with the Holy Spirit and prophesied, 12
Lukas 2:25-27
Konteks2:25 Now 13 there was a man in Jerusalem 14 named Simeon who was righteous 15 and devout, looking for the restoration 16 of Israel, and the Holy Spirit 17 was upon him. 2:26 It 18 had been revealed 19 to him by the Holy Spirit that he would not die 20 before 21 he had seen the Lord’s Christ. 22 2:27 So 23 Simeon, 24 directed by the Spirit, 25 came into the temple courts, 26 and when the parents brought in the child Jesus to do for him what was customary according to the law, 27
Lukas 4:1
Konteks4:1 Then 28 Jesus, full of the Holy Spirit, returned from the Jordan River 29 and was led by the Spirit 30 in 31 the wilderness, 32
Lukas 4:14
Konteks4:14 Then 33 Jesus, in the power of the Spirit, 34 returned to Galilee, and news about him spread 35 throughout the surrounding countryside. 36
Lukas 4:18
Konteks4:18 “The Spirit of the Lord is upon me,
because he has anointed 37 me to proclaim good news 38 to the poor. 39
He has sent me 40 to proclaim release 41 to the captives
and the regaining of sight 42 to the blind,
to set free 43 those who are oppressed, 44
Lukas 10:21
Konteks10:21 On that same occasion 45 Jesus 46 rejoiced 47 in the Holy Spirit and said, “I praise 48 you, Father, Lord 49 of heaven and earth, because 50 you have hidden these things from the wise 51 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 52
Lukas 11:15
Konteks11:15 But some of them said, “By the power of Beelzebul, 53 the ruler 54 of demons, he casts out demons.”
Lukas 14:1-35
Konteks14:1 Now 55 one Sabbath when Jesus went to dine 56 at the house of a leader 57 of the Pharisees, 58 they were watching 59 him closely. 14:2 There 60 right 61 in front of him was a man suffering from dropsy. 62 14:3 So 63 Jesus asked 64 the experts in religious law 65 and the Pharisees, “Is it lawful to heal on the Sabbath 66 or not?” 14:4 But they remained silent. So 67 Jesus 68 took hold of the man, 69 healed him, and sent him away. 70 14:5 Then 71 he said to them, “Which of you, if you have a son 72 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 73 they could not reply 74 to this.
14:7 Then 75 when Jesus 76 noticed how the guests 77 chose the places of honor, 78 he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, 79 do not take 80 the place of honor, because a person more distinguished than you may have been invited by your host. 81 14:9 So 82 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 83 you will begin to move to the least important 84 place. 14:10 But when you are invited, go and take the least important place, so that when your host 85 approaches he will say to you, ‘Friend, move up here to a better place.’ 86 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 87 the one who humbles 88 himself will be exalted.”
14:12 He 89 said also to the man 90 who had invited him, “When you host a dinner or a banquet, 91 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, 92 invite the poor, the crippled, 93 the lame, and 94 the blind. 95 14:14 Then 96 you will be blessed, 97 because they cannot repay you, for you will be repaid 98 at the resurrection of the righteous.”
14:15 When 99 one of those at the meal with Jesus 100 heard this, he said to him, “Blessed is everyone 101 who will feast 102 in the kingdom of God!” 103 14:16 But Jesus 104 said to him, “A man once gave a great banquet 105 and invited 106 many guests. 107 14:17 At 108 the time for the banquet 109 he sent his slave 110 to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all 111 began to make excuses. 112 The first said to him, ‘I have bought a field, 113 and I must go out and see it. Please excuse me.’ 114 14:19 Another 115 said, ‘I have bought five yoke of oxen, 116 and I am going out 117 to examine them. Please excuse me.’ 14:20 Another 118 said, ‘I just got married, and I cannot come.’ 119 14:21 So 120 the slave came back and reported this to his master. Then the master of the household was furious 121 and said to his slave, ‘Go out quickly 122 to the streets and alleys of the city, 123 and bring in the poor, 124 the crippled, 125 the blind, and the lame.’ 14:22 Then 126 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 127 14:23 So 128 the master said to his 129 slave, ‘Go out to the highways 130 and country roads 131 and urge 132 people 133 to come in, so that my house will be filled. 134 14:24 For I tell you, not one of those individuals 135 who were invited 136 will taste my banquet!’” 137
14:25 Now large crowds 138 were accompanying Jesus, 139 and turning to them he said, 14:26 “If anyone comes to me and does not hate 140 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 141 he cannot be my disciple. 14:27 Whoever does not carry his own cross 142 and follow 143 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 144 first and compute the cost 145 to see if he has enough money to complete it? 14:29 Otherwise, 146 when he has laid 147 a foundation and is not able to finish the tower, 148 all who see it 149 will begin to make fun of 150 him. 14:30 They will say, 151 ‘This man 152 began to build and was not able to finish!’ 153 14:31 Or what king, going out to confront another king in battle, will not sit down 154 first and determine whether he is able with ten thousand to oppose 155 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 156 he will send a representative 157 while the other is still a long way off and ask for terms of peace. 158 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 159
14:34 “Salt 160 is good, but if salt loses its flavor, 161 how can its flavor be restored? 14:35 It is of no value 162 for the soil or for the manure pile; it is to be thrown out. 163 The one who has ears to hear had better listen!” 164
[1:15] 2 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 3 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[1:55] 4 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 6 tn Grk “his seed” (an idiom for offspring or descendants).
[1:41] 7 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 8 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 9 tn The antecedent of “her” is Elizabeth.
[1:41] 10 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:67] 11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 12 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:67] sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
[2:25] 13 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[2:25] 14 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:25] 15 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
[2:25] 16 tn Or “deliverance,” “consolation.”
[2:25] sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).
[2:25] 17 sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.
[2:26] 18 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:26] 19 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
[2:26] 20 tn Grk “would not see death” (an idiom for dying).
[2:26] 21 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
[2:26] 22 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:26] sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.
[2:27] 23 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:27] 24 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:27] 25 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
[2:27] 26 tn Grk “the temple.”
[2:27] sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
[2:27] 27 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
[4:1] 28 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
[4:1] 29 tn “River” is not in the Greek text but is supplied for clarity.
[4:1] 30 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
[4:1] 31 tc Most
[4:14] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:14] 34 sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).
[4:14] 36 tn Grk “all the surrounding region.”
[4:18] 37 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
[4:18] 38 tn Grk “to evangelize,” “to preach the gospel.”
[4:18] 39 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
[4:18] 40 tc The majority of
[4:18] 41 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
[4:18] 42 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
[4:18] 43 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.
[4:18] 44 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
[10:21] 45 tn Grk “In that same hour” (L&N 67.1).
[10:21] 46 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:21] 47 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
[10:21] 49 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[10:21] 51 sn See 1 Cor 1:26-31.
[10:21] 52 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[11:15] 53 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.
[14:1] 55 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] 56 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 57 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 58 sn See the note on Pharisees in 5:17.
[14:1] 59 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 60 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 61 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] 62 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 63 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] 64 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] 65 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 66 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] 67 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] 68 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 69 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 70 tn Or “and let him go.”
[14:5] 71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 72 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] 73 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] 74 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] 75 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:7] 76 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:7] 77 tn Grk “those who were invited.”
[14:7] 78 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
[14:8] 79 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] 80 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] 81 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
[14:9] 82 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] 83 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
[14:9] 84 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
[14:10] 85 tn Grk “the one who invited you.”
[14:10] 86 tn Grk “Go up higher.” This means to move to a more important place.
[14:11] 87 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] 88 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] 89 tn Here δέ (de) has not been translated.
[14:12] 90 sn That is, the leader of the Pharisees (v. 1).
[14:12] 91 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] 92 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
[14:13] 93 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
[14:13] 94 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
[14:13] 95 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
[14:14] 96 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] 97 sn You will be blessed. God notes and approves of such generosity.
[14:14] 98 sn The passive verb will be repaid looks at God’s commendation.
[14:15] 99 tn Here δέ (de) has not been translated.
[14:15] 100 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 101 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 102 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 103 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] 104 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 106 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] 107 tn The word “guests” is not in the Greek text but is implied.
[14:17] 108 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:17] 110 tn See the note on the word “slave” in 7:2.
[14:18] 111 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 112 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] 113 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 114 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] 115 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 116 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 117 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] 118 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 119 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] 120 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 121 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] 122 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] 124 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] 125 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] 126 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 127 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] 128 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 129 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 130 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] 131 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] 132 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] 133 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] 134 sn So that my house will be filled. God will bless many people.
[14:24] 135 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] 136 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] 138 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] 139 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:26] 140 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 141 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] 142 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] 143 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 144 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 145 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] 146 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] 147 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 148 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] 149 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] 150 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 151 tn Grk “make fun of him, saying.”
[14:30] 152 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] 153 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] 154 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 155 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 156 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] 157 tn Grk “a messenger.”
[14:32] 158 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] 159 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] 160 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] 161 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] 162 tn Or “It is not useful” (L&N 65.32).
[14:35] 163 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 164 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).
