Lukas 3:21--24:53

The Baptism of Jesus

3:21 Now when ¹  all the people were baptized, Jesus also was baptized. And while he was praying, ²  the heavens ³  opened, 3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁴  And a voice came from heaven, “You are my one dear Son; ⁵  in you I take great delight.” ⁶ 

The Genealogy of Jesus

3:23 So ⁷  Jesus, when he began his ministry, ⁸  was about thirty years old. He was ⁹  the son (as was supposed) ¹⁰  of Joseph, the son ¹¹  of Heli, 3:24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3:25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 3:27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, ¹²  the son of Shealtiel, ¹³  the son of Neri, ¹⁴  3:28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, ¹⁵  the son of David, ¹⁶  3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, ¹⁷  the son of Nahshon, 3:33 the son of Amminadab, the son of Admin, the son of Arni, ¹⁸  the son of Hezron, the son of Perez, the son of Judah, 3:34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, ¹⁹  the son of Nahor, 3:35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 3:36 the son of Cainan, ²⁰  the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, ²¹  the son of Kenan, ²²  3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. ²³ 

The Temptation of Jesus

4:1 Then ²⁴  Jesus, full of the Holy Spirit, returned from the Jordan River ²⁵  and was led by the Spirit ²⁶  in ²⁷  the wilderness, ²⁸  4:2 where for forty days he endured temptations ²⁹  from the devil. He ³⁰  ate nothing ³¹  during those days, and when they were completed, ³²  he was famished. 4:3 The devil said to him, “If ³³  you are the Son of God, command this stone to become bread.” ³⁴  4:4 Jesus answered him, “It is written, ‘Man ³⁵  does not live by bread alone.’” ³⁶ 

4:5 Then ³⁷  the devil ³⁸  led him up ³⁹  to a high place ⁴⁰  and showed him in a flash all the kingdoms of the world. 4:6 And he ⁴¹  said to him, “To you ⁴²  I will grant this whole realm ⁴³  – and the glory that goes along with it, ⁴⁴  for it has been relinquished ⁴⁵  to me, and I can give it to anyone I wish. 4:7 So then, if ⁴⁶  you will worship ⁴⁷  me, all this will be ⁴⁸  yours.” 4:8 Jesus ⁴⁹  answered him, ⁵⁰  “It is written, ‘You are to worship ⁵¹  the Lord ⁵²  your God and serve only him.’” ⁵³ 

4:9 Then ⁵⁴  the devil ⁵⁵  brought him to Jerusalem, ⁵⁶  had him stand ⁵⁷  on the highest point of the temple, ⁵⁸  and said to him, “If ⁵⁹  you are the Son of God, throw yourself down from here, 4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ ⁶⁰  4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ⁶¹  4:12 Jesus ⁶²  answered him, ⁶³  “It is said, ‘You are not to put the Lord your God to the test.’” ⁶⁴  4:13 So ⁶⁵  when the devil ⁶⁶  had completed every temptation, he departed from him until a more opportune time. ⁶⁷ 

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ⁶⁸  Jesus, in the power of the Spirit, ⁶⁹  returned to Galilee, and news about him spread ⁷⁰  throughout the surrounding countryside. ⁷¹  4:15 He ⁷²  began to teach ⁷³  in their synagogues ⁷⁴  and was praised ⁷⁵  by all.

Rejection at Nazareth

4:16 Now ⁷⁶  Jesus ⁷⁷  came to Nazareth, ⁷⁸  where he had been brought up, and went into the synagogue ⁷⁹  on the Sabbath day, as was his custom. ⁸⁰  He ⁸¹  stood up to read, ⁸²  4:17 and the scroll of the prophet Isaiah was given to him. He ⁸³  unrolled ⁸⁴  the scroll and found the place where it was written,

4:18 “The Spirit of the Lord is upon me,

because he has anointed ⁸⁵  me to proclaim good news ⁸⁶  to the poor. ⁸⁷ 

He has sent me ⁸⁸  to proclaim release ⁸⁹  to the captives

and the regaining of sight ⁹⁰  to the blind,

to set free ⁹¹  those who are oppressed, ⁹² 

4:19 to proclaim the year ⁹³  of the Lord’s favor.” ⁹⁴ 

4:20 Then ⁹⁵  he rolled up ⁹⁶  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ⁹⁷  him. 4:21 Then ⁹⁸  he began to tell them, “Today ⁹⁹  this scripture has been fulfilled even as you heard it being read.” ¹⁰⁰  4:22 All ¹⁰¹  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ¹⁰²  said, “Isn’t this ¹⁰³  Joseph’s son?” 4:23 Jesus ¹⁰⁴  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ¹⁰⁵  and say, ‘What we have heard that you did in Capernaum, ¹⁰⁶  do here in your hometown too.’” 4:24 And he added, ¹⁰⁷  “I tell you the truth, ¹⁰⁸  no prophet is acceptable ¹⁰⁹  in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ¹¹⁰  when the sky ¹¹¹  was shut up three and a half years, and ¹¹²  there was a great famine over all the land. 4:26 Yet ¹¹³  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ¹¹⁴  4:27 And there were many lepers in Israel in the time of the prophet Elisha, ¹¹⁵  yet ¹¹⁶  none of them was cleansed except Naaman the Syrian.” ¹¹⁷  4:28 When they heard this, all the people ¹¹⁸  in the synagogue were filled with rage. 4:29 They got up, forced ¹¹⁹  him out of the town, ¹²⁰  and brought him to the brow of the hill on which their town was built, so that ¹²¹  they could throw him down the cliff. ¹²²  4:30 But he passed through the crowd ¹²³  and went on his way. ¹²⁴ 

Ministry in Capernaum

4:31 So ¹²⁵  he went down to Capernaum, ¹²⁶  a town ¹²⁷  in Galilee, and on the Sabbath he began to teach the people. ¹²⁸  4:32 They ¹²⁹  were amazed ¹³⁰  at his teaching, because he spoke ¹³¹  with authority. ¹³² 

4:33 Now ¹³³  in the synagogue ¹³⁴  there was a man who had the spirit of an unclean ¹³⁵  demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, ¹³⁶  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹³⁷  of God.” 4:35 But ¹³⁸  Jesus rebuked him: ¹³⁹  “Silence! Come out of him!” ¹⁴⁰  Then, after the demon threw the man ¹⁴¹  down in their midst, he came out of him without hurting him. ¹⁴²  4:36 They ¹⁴³  were all amazed and began to say ¹⁴⁴  to one another, “What’s happening here? ¹⁴⁵  For with authority and power ¹⁴⁶  he commands the unclean spirits, and they come out!” 4:37 So ¹⁴⁷  the news ¹⁴⁸  about him spread into all areas of the region. ¹⁴⁹ 

4:38 After Jesus left ¹⁵⁰  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ¹⁵¹  to help her. ¹⁵²  4:39 So ¹⁵³  he stood over her, commanded ¹⁵⁴  the fever, and it left her. Immediately ¹⁵⁵  she got up and began to serve ¹⁵⁶  them.

4:40 As the sun was setting, all those who had any relatives ¹⁵⁷  sick with various diseases brought them to Jesus. ¹⁵⁸  He placed ¹⁵⁹  his hands on every one of them and healed them. 4:41 Demons also came out ¹⁶⁰  of many, crying out, ¹⁶¹  “You are the Son of God!” ¹⁶²  But he rebuked ¹⁶³  them, and would not allow them to speak, ¹⁶⁴  because they knew that he was the Christ. ¹⁶⁵ 

4:42 The next morning ¹⁶⁶  Jesus ¹⁶⁷  departed and went to a deserted place. Yet ¹⁶⁸  the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus ¹⁶⁹  said to them, “I must ¹⁷⁰  proclaim the good news of the kingdom ¹⁷¹  of God to the other towns ¹⁷²  too, for that is what I was sent ¹⁷³  to do.” ¹⁷⁴  4:44 So ¹⁷⁵  he continued to preach in the synagogues of Judea. ¹⁷⁶ 

The Call of the Disciples

5:1 Now ¹⁷⁷  Jesus was standing by the Lake of Gennesaret, ¹⁷⁸  and the crowd was pressing around him ¹⁷⁹  to hear the word of God. 5:2 He ¹⁸⁰  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into ¹⁸¹  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ¹⁸²  Jesus ¹⁸³  sat down ¹⁸⁴  and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ¹⁸⁵  your nets for a catch.” 5:5 Simon ¹⁸⁶  answered, ¹⁸⁷  “Master, ¹⁸⁸  we worked hard all night and caught nothing! But at your word ¹⁸⁹  I will lower ¹⁹⁰  the nets.” 5:6 When ¹⁹¹  they had done this, they caught so many fish that their nets started to tear. ¹⁹²  5:7 So ¹⁹³  they motioned ¹⁹⁴  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ¹⁹⁵  5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹⁹⁶  for I am a sinful man!” ¹⁹⁷  5:9 For ¹⁹⁸  Peter ¹⁹⁹  and all who were with him were astonished ²⁰⁰  at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ²⁰¹  Then ²⁰²  Jesus said to Simon, “Do not be afraid; from now on ²⁰³  you will be catching people.” ²⁰⁴  5:11 So ²⁰⁵  when they had brought their boats to shore, they left everything and followed ²⁰⁶  him.

Healing a Leper

5:12 While ²⁰⁷  Jesus ²⁰⁸  was in one of the towns, ²⁰⁹  a man came ²¹⁰  to him who was covered with ²¹¹  leprosy. ²¹²  When ²¹³  he saw Jesus, he bowed down with his face to the ground ²¹⁴  and begged him, ²¹⁵  “Lord, if ²¹⁶  you are willing, you can make me clean.” 5:13 So ²¹⁷  he stretched out his hand and touched ²¹⁸  him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then ²¹⁹  he ordered the man ²²⁰  to tell no one, ²²¹  but commanded him, ²²²  “Go ²²³  and show yourself to a priest, and bring the offering ²²⁴  for your cleansing, as Moses commanded, ²²⁵  as a testimony to them.” ²²⁶  5:15 But the news about him spread even more, ²²⁷  and large crowds were gathering together to hear him ²²⁸  and to be healed of their illnesses. 5:16 Yet Jesus himself ²²⁹  frequently withdrew ²³⁰  to the wilderness ²³¹  and prayed.

Healing and Forgiving a Paralytic

5:17 Now on ²³²  one of those days, while he was teaching, there were Pharisees ²³³  and teachers of the law ²³⁴  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ²³⁵  and the power of the Lord was with him ²³⁶  to heal. 5:18 Just then ²³⁷  some men showed up, carrying a paralyzed man ²³⁸  on a stretcher. ²³⁹  They ²⁴⁰  were trying to bring him in and place him before Jesus. ²⁴¹  5:19 But ²⁴²  since they found ²⁴³  no way to carry him in because of the crowd, they went up on the roof ²⁴⁴  and let him down on the stretcher ²⁴⁵  through the roof tiles ²⁴⁶  right ²⁴⁷  in front of Jesus. ²⁴⁸  5:20 When ²⁴⁹  Jesus ²⁵⁰  saw their ²⁵¹  faith he said, “Friend, ²⁵²  your sins are forgiven.” ²⁵³  5:21 Then ²⁵⁴  the experts in the law ²⁵⁵  and the Pharisees began to think ²⁵⁶  to themselves, ²⁵⁷  “Who is this man ²⁵⁸  who is uttering blasphemies? ²⁵⁹  Who can forgive sins but God alone?” 5:22 When Jesus perceived ²⁶⁰  their hostile thoughts, ²⁶¹  he said to them, ²⁶²  “Why are you raising objections ²⁶³  within yourselves? 5:23 Which is easier, ²⁶⁴  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know ²⁶⁵  that the Son of Man ²⁶⁶  has authority on earth to forgive sins” – he said to the paralyzed man ²⁶⁷  – “I tell you, stand up, take your stretcher ²⁶⁸  and go home.” ²⁶⁹  5:25 Immediately ²⁷⁰  he stood up before them, picked ²⁷¹  up the stretcher ²⁷²  he had been lying on, and went home, glorifying ²⁷³  God. 5:26 Then ²⁷⁴  astonishment ²⁷⁵  seized them all, and they glorified ²⁷⁶  God. They were filled with awe, ²⁷⁷  saying, “We have seen incredible ²⁷⁸  things ²⁷⁹  today.” ²⁸⁰ 

The Call of Levi; Eating with Sinners

5:27 After ²⁸¹  this, Jesus ²⁸²  went out and saw a tax collector ²⁸³  named Levi ²⁸⁴  sitting at the tax booth. ²⁸⁵  “Follow me,” ²⁸⁶  he said to him. 5:28 And he got up and followed him, leaving everything ²⁸⁷  behind. ²⁸⁸ 

5:29 Then ²⁸⁹  Levi gave a great banquet ²⁹⁰  in his house for Jesus, ²⁹¹  and there was a large crowd of tax collectors and others sitting ²⁹²  at the table with them. 5:30 But ²⁹³  the Pharisees ²⁹⁴  and their experts in the law ²⁹⁵  complained ²⁹⁶  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ²⁹⁷  5:31 Jesus ²⁹⁸  answered them, “Those who are well don’t need a physician, but those who are sick do. ²⁹⁹  5:32 I have not come ³⁰⁰  to call the righteous, but sinners to repentance.” ³⁰¹ 

The Superiority of the New

5:33 Then ³⁰²  they said to him, “John’s ³⁰³  disciples frequently fast ³⁰⁴  and pray, ³⁰⁵  and so do the disciples of the Pharisees, ³⁰⁶  but yours continue to eat and drink.” ³⁰⁷  5:34 So ³⁰⁸  Jesus said to them, “You cannot make the wedding guests ³⁰⁹  fast while the bridegroom ³¹⁰  is with them, can you? ³¹¹  5:35 But those days are coming, and when the bridegroom is taken from them, ³¹²  at that time ³¹³  they will fast.” 5:36 He also told them a parable: ³¹⁴  “No one tears a patch from a new garment and sews ³¹⁵  it on an old garment. If he does, he will have torn ³¹⁶  the new, and the piece from the new will not match the old. ³¹⁷  5:37 And no one pours new wine into old wineskins. ³¹⁸  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. ³¹⁹  5:39 ³²⁰  No ³²¹  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ³²² 

Lord of the Sabbath

6:1 Jesus ³²³  was going through the grain fields on ³²⁴  a Sabbath, ³²⁵  and his disciples picked some heads of wheat, ³²⁶  rubbed them in their hands, and ate them. ³²⁷  6:2 But some of the Pharisees ³²⁸  said, “Why are you ³²⁹  doing what is against the law ³³⁰  on the Sabbath?” 6:3 Jesus ³³¹  answered them, ³³²  “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took ³³³  and ate the sacred bread, ³³⁴  which is not lawful ³³⁵  for any to eat but the priests alone, and ³³⁶  gave it to his companions?” ³³⁷  6:5 Then ³³⁸  he said to them, “The Son of Man is lord ³³⁹  of the Sabbath.”

Healing a Withered Hand

6:6 On ³⁴⁰  another Sabbath, Jesus ³⁴¹  entered the synagogue ³⁴²  and was teaching. Now ³⁴³  a man was there whose right hand was withered. ³⁴⁴  6:7 The experts in the law ³⁴⁵  and the Pharisees ³⁴⁶  watched ³⁴⁷  Jesus ³⁴⁸  closely to see if ³⁴⁹  he would heal on the Sabbath, ³⁵⁰  so that they could find a reason to accuse him. 6:8 But ³⁵¹  he knew ³⁵²  their thoughts, ³⁵³  and said to the man who had the withered hand, “Get up and stand here.” ³⁵⁴  So ³⁵⁵  he rose and stood there. 6:9 Then ³⁵⁶  Jesus said to them, “I ask you, ³⁵⁷  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After ³⁵⁸  looking around ³⁵⁹  at them all, he said to the man, ³⁶⁰  “Stretch out your hand.” The man ³⁶¹  did so, and his hand was restored. ³⁶²  6:11 But they were filled with mindless rage ³⁶³  and began debating with one another what they would do ³⁶⁴  to Jesus.

Choosing the Twelve Apostles

6:12 Now ³⁶⁵  it was during this time that Jesus ³⁶⁶  went out to the mountain ³⁶⁷  to pray, and he spent all night ³⁶⁸  in prayer to God. ³⁶⁹  6:13 When ³⁷⁰  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ³⁷¹  6:14 Simon ³⁷²  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, ³⁷³  6:15 Matthew, Thomas, ³⁷⁴  James the son of Alphaeus, Simon who was called the Zealot, ³⁷⁵  6:16 Judas the son of James, and Judas Iscariot, ³⁷⁶  who became a traitor.

The Sermon on the Plain

6:17 Then ³⁷⁷  he came down with them and stood on a level place. ³⁷⁸  And a large number ³⁷⁹  of his disciples had gathered ³⁸⁰  along with ³⁸¹  a vast multitude from all over Judea, from ³⁸²  Jerusalem, ³⁸³  and from the seacoast of Tyre ³⁸⁴  and Sidon. ³⁸⁵  They came to hear him and to be healed ³⁸⁶  of their diseases, 6:18 and those who suffered from ³⁸⁷  unclean ³⁸⁸  spirits were cured. 6:19 The ³⁸⁹  whole crowd was trying to touch him, because power ³⁹⁰  was coming out from him and healing them all.

6:20 Then ³⁹¹  he looked up ³⁹²  at his disciples and said:

“Blessed ³⁹³  are you who are poor, ³⁹⁴  for the kingdom of God belongs ³⁹⁵  to you.

6:21 “Blessed are you who hunger ³⁹⁶  now, for you will be satisfied. ³⁹⁷ 

“Blessed are you who weep now, for you will laugh. ³⁹⁸ 

6:22 “Blessed are you when people ³⁹⁹  hate you, and when they exclude you and insult you and reject you as evil ⁴⁰⁰  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because ⁴⁰¹  your reward is great in heaven. For their ancestors ⁴⁰²  did the same things to the prophets. ⁴⁰³ 

6:24 “But woe ⁴⁰⁴  to you who are rich, for you have received ⁴⁰⁵  your comfort ⁴⁰⁶  already.

6:25 “Woe to you who are well satisfied with food ⁴⁰⁷  now, for you will be hungry.

“Woe to you ⁴⁰⁸  who laugh ⁴⁰⁹  now, for you will mourn and weep.

6:26 “Woe to you ⁴¹⁰  when all people ⁴¹¹  speak well of you, for their ancestors ⁴¹²  did the same things to the false prophets.

6:27 “But I say to you who are listening: Love your enemies, ⁴¹³  do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat ⁴¹⁴  you. 6:29 To the person who strikes you on the cheek, ⁴¹⁵  offer the other as well, ⁴¹⁶  and from the person who takes away your coat, ⁴¹⁷  do not withhold your tunic ⁴¹⁸  either. ⁴¹⁹  6:30 Give to everyone who asks you, ⁴²⁰  and do not ask for your possessions ⁴²¹  back ⁴²²  from the person who takes them away. 6:31 Treat others ⁴²³  in the same way that you would want them to treat you. ⁴²⁴ 

6:32 “If ⁴²⁵  you love those who love you, what credit is that to you? For even sinners ⁴²⁶  love those who love them. ⁴²⁷  6:33 And ⁴²⁸  if you do good to those who do good to you, what credit is that to you? Even ⁴²⁹  sinners ⁴³⁰  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ⁴³¹  what credit is that to you? Even sinners ⁴³²  lend to sinners, so that they may be repaid in full. ⁴³³  6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁴³⁴  Then ⁴³⁵  your reward will be great, and you will be sons ⁴³⁶  of the Most High, ⁴³⁷  because he is kind to ungrateful and evil people. ⁴³⁸  6:36 Be merciful, ⁴³⁹  just as your Father is merciful.

Do Not Judge Others

6:37 “Do ⁴⁴⁰  not judge, ⁴⁴¹  and you will not be judged; ⁴⁴²  do not condemn, and you will not be condemned; forgive, ⁴⁴³  and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ⁴⁴⁴  will be poured ⁴⁴⁵  into your lap. For the measure you use will be the measure you receive.” ⁴⁴⁶ 

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ⁴⁴⁷  Won’t they both fall ⁴⁴⁸  into a pit? 6:40 A disciple ⁴⁴⁹  is not greater than ⁴⁵⁰  his teacher, but everyone when fully trained will be like his teacher. 6:41 Why ⁴⁵¹  do you see the speck ⁴⁵²  in your brother’s eye, but fail to see ⁴⁵³  the beam of wood ⁴⁵⁴  in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

6:43 “For ⁴⁵⁵  no good tree bears bad ⁴⁵⁶  fruit, nor again ⁴⁵⁷  does a bad tree bear good fruit, 6:44 for each tree is known ⁴⁵⁸  by its own fruit. For figs are not gathered ⁴⁵⁹  from thorns, nor are grapes picked ⁴⁶⁰  from brambles. ⁴⁶¹  6:45 The good person out of the good treasury of his ⁴⁶²  heart ⁴⁶³  produces good, and the evil person out of his evil treasury ⁴⁶⁴  produces evil, for his mouth speaks ⁴⁶⁵  from what fills ⁴⁶⁶  his heart.

6:46 “Why ⁴⁶⁷  do you call me ‘Lord, Lord,’ ⁴⁶⁸  and don’t do what I tell you? ⁴⁶⁹ 

6:47 “Everyone who comes to me and listens to my words and puts them into practice ⁴⁷⁰  – I will show you what he is like: 6:48 He is like a man ⁴⁷¹  building a house, who dug down deep, ⁴⁷²  and laid the foundation on bedrock. When ⁴⁷³  a flood came, the river ⁴⁷⁴  burst against that house but ⁴⁷⁵  could not shake it, because it had been well built. ⁴⁷⁶  6:49 But the person who hears and does not put my words into practice ⁴⁷⁷  is like a man who built a house on the ground without a foundation. When ⁴⁷⁸  the river burst against that house, ⁴⁷⁹  it collapsed immediately, and was utterly destroyed!” ⁴⁸⁰ 

Healing the Centurion’s Slave

7:1 After Jesus ⁴⁸¹  had finished teaching all this to the people, ⁴⁸²  he entered Capernaum. ⁴⁸³  7:2 A centurion ⁴⁸⁴  there ⁴⁸⁵  had a slave ⁴⁸⁶  who was highly regarded, ⁴⁸⁷  but who was sick and at the point of death. 7:3 When the centurion ⁴⁸⁸  heard ⁴⁸⁹  about Jesus, he sent some Jewish elders ⁴⁹⁰  to him, asking him to come ⁴⁹¹  and heal his slave. 7:4 When ⁴⁹²  they came ⁴⁹³  to Jesus, they urged ⁴⁹⁴  him earnestly, ⁴⁹⁵  “He is worthy ⁴⁹⁶  to have you do this for him, 7:5 because he loves our nation, ⁴⁹⁷  and even ⁴⁹⁸  built our synagogue.” ⁴⁹⁹  7:6 So ⁵⁰⁰  Jesus went with them. When ⁵⁰¹  he was not far from the house, the centurion ⁵⁰²  sent friends to say to him, “Lord, do not trouble yourself, ⁵⁰³  for I am not worthy ⁵⁰⁴  to have you come under my roof. 7:7 That is why ⁵⁰⁵  I did not presume ⁵⁰⁶  to come to you. Instead, say the word, and my servant must be healed. ⁵⁰⁷  7:8 For I too am a man set under authority, with soldiers under me. ⁵⁰⁸  I say to this one, ‘Go,’ and he goes, ⁵⁰⁹  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ⁵¹⁰  7:9 When Jesus heard this, he was amazed ⁵¹¹  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ⁵¹²  7:10 So ⁵¹³  when those who had been sent returned to the house, they found the slave ⁵¹⁴  well.

Raising a Widow’s Son

7:11 Soon ⁵¹⁵  afterward ⁵¹⁶  Jesus ⁵¹⁷  went to a town ⁵¹⁸  called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man ⁵¹⁹  who had died was being carried out, ⁵²⁰  the only son of his mother (who ⁵²¹  was a widow ⁵²² ), and a large crowd from the town ⁵²³  was with her. 7:13 When ⁵²⁴  the Lord saw her, he had compassion ⁵²⁵  for her and said to her, “Do not weep.” ⁵²⁶  7:14 Then ⁵²⁷  he came up ⁵²⁸  and touched ⁵²⁹  the bier, ⁵³⁰  and those who carried it stood still. He ⁵³¹  said, “Young man, I say to you, get up!” 7:15 So ⁵³²  the dead man ⁵³³  sat up and began to speak, and Jesus ⁵³⁴  gave him back ⁵³⁵  to his mother. 7:16 Fear ⁵³⁶  seized them all, and they began to glorify ⁵³⁷  God, saying, “A great prophet ⁵³⁸  has appeared ⁵³⁹  among us!” and “God has come to help ⁵⁴⁰  his people!” 7:17 This ⁵⁴¹  report ⁵⁴²  about Jesus ⁵⁴³  circulated ⁵⁴⁴  throughout ⁵⁴⁵  Judea and all the surrounding country.

Jesus and John the Baptist

7:18 John’s ⁵⁴⁶  disciples informed him about all these things. So ⁵⁴⁷  John called ⁵⁴⁸  two of his disciples 7:19 and sent them to Jesus ⁵⁴⁹  to ask, ⁵⁵⁰  “Are you the one who is to come, ⁵⁵¹  or should we look for another?” 7:20 When ⁵⁵²  the men came to Jesus, ⁵⁵³  they said, “John the Baptist has sent us to you to ask, ⁵⁵⁴  ‘Are you the one who is to come, or should we look for another?’” ⁵⁵⁵  7:21 At that very time ⁵⁵⁶  Jesus ⁵⁵⁷  cured many people of diseases, sicknesses, ⁵⁵⁸  and evil spirits, and granted ⁵⁵⁹  sight to many who were blind. 7:22 So ⁵⁶⁰  he answered them, ⁵⁶¹  “Go tell ⁵⁶²  John what you have seen and heard: ⁵⁶³  The blind see, the lame walk, lepers are cleansed, the ⁵⁶⁴  deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone ⁵⁶⁵  who takes no offense at me.”

7:24 When ⁵⁶⁶  John’s messengers had gone, Jesus ⁵⁶⁷  began to speak to the crowds about John: “What did you go out into the wilderness ⁵⁶⁸  to see? A reed shaken by the wind? ⁵⁶⁹  7:25 What ⁵⁷⁰  did you go out to see? A man dressed in fancy ⁵⁷¹  clothes? ⁵⁷²  Look, those who wear fancy clothes and live in luxury ⁵⁷³  are in kings’ courts! ⁵⁷⁴  7:26 What did you go out to see? A prophet? Yes, I tell you, and more ⁵⁷⁵  than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ⁵⁷⁶  who will prepare your way before you.’ ⁵⁷⁷  7:28 I tell you, among those born of women no one is greater ⁵⁷⁸  than John. ⁵⁷⁹  Yet the one who is least ⁵⁸⁰  in the kingdom of God ⁵⁸¹  is greater than he is.” 7:29 (Now ⁵⁸²  all the people who heard this, even the tax collectors, ⁵⁸³  acknowledged ⁵⁸⁴  God’s justice, because they had been baptized ⁵⁸⁵  with John’s baptism. 7:30 However, the Pharisees ⁵⁸⁶  and the experts in religious law ⁵⁸⁷  rejected God’s purpose ⁵⁸⁸  for themselves, because they had not been baptized ⁵⁸⁹  by John. ⁵⁹⁰ ) ⁵⁹¹ 

7:31 “To what then should I compare the people ⁵⁹²  of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, ⁵⁹³ 

‘We played the flute for you, yet you did not dance; ⁵⁹⁴ 

we wailed in mourning, ⁵⁹⁵  yet you did not weep.’

7:33 For John the Baptist has come ⁵⁹⁶  eating no bread and drinking no wine, ⁵⁹⁷  and you say, ‘He has a demon!’ ⁵⁹⁸  7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ⁵⁹⁹  a glutton and a drunk, a friend of tax collectors and sinners!’ ⁶⁰⁰  7:35 But wisdom is vindicated ⁶⁰¹  by all her children.” ⁶⁰² 

Jesus’ Anointing

7:36 Now one of the Pharisees ⁶⁰³  asked Jesus ⁶⁰⁴  to have dinner with him, so ⁶⁰⁵  he went into the Pharisee’s house and took his place at the table. ⁶⁰⁶  7:37 Then ⁶⁰⁷  when a woman of that town, who was a sinner, learned that Jesus ⁶⁰⁸  was dining ⁶⁰⁹  at the Pharisee’s house, she brought an alabaster jar ⁶¹⁰  of perfumed oil. ⁶¹¹  7:38 As ⁶¹²  she stood ⁶¹³  behind him at his feet, weeping, she began to wet his feet with her tears. She ⁶¹⁴  wiped them with her hair, ⁶¹⁵  kissed ⁶¹⁶  them, ⁶¹⁷  and anointed ⁶¹⁸  them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, ⁶¹⁹  he said to himself, “If this man were a prophet, ⁶²⁰  he would know who and what kind of woman ⁶²¹  this is who is touching him, that she is a sinner.” 7:40 So ⁶²²  Jesus answered him, ⁶²³  “Simon, I have something to say to you.” He replied, ⁶²⁴  “Say it, Teacher.” 7:41 “A certain creditor ⁶²⁵  had two debtors; one owed him ⁶²⁶  five hundred silver coins, ⁶²⁷  and the other fifty. 7:42 When they could not pay, he canceled ⁶²⁸  the debts of both. Now which of them will love him more?” 7:43 Simon answered, ⁶²⁹  “I suppose the one who had the bigger debt canceled.” ⁶³⁰  Jesus ⁶³¹  said to him, “You have judged rightly.” 7:44 Then, ⁶³²  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ⁶³³  but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, ⁶³⁴  but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet ⁶³⁵  with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ⁶³⁶  but the one who is forgiven little loves little.” 7:48 Then ⁶³⁷  Jesus ⁶³⁸  said to her, “Your sins are forgiven.” ⁶³⁹  7:49 But ⁶⁴⁰  those who were at the table ⁶⁴¹  with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He ⁶⁴²  said to the woman, “Your faith ⁶⁴³  has saved you; ⁶⁴⁴  go in peace.”

Jesus’ Ministry and the Help of Women

8:1 Some time ⁶⁴⁵  afterward ⁶⁴⁶  he went on through towns ⁶⁴⁷  and villages, preaching and proclaiming the good news ⁶⁴⁸  of the kingdom of God. ⁶⁴⁹  The ⁶⁵⁰  twelve were with him, 8:2 and also some women ⁶⁵¹  who had been healed of evil spirits and disabilities: ⁶⁵²  Mary ⁶⁵³  (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza ⁶⁵⁴  (Herod’s ⁶⁵⁵  household manager), ⁶⁵⁶  Susanna, and many others who provided for them ⁶⁵⁷  out of their own resources.

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ⁶⁵⁸  from one town after another, ⁶⁵⁹  he spoke to them ⁶⁶⁰  in a parable: 8:5 “A sower went out to sow ⁶⁶¹  his seed. ⁶⁶²  And as he sowed, some fell along the path and was trampled on, and the wild birds ⁶⁶³  devoured it. 8:6 Other seed fell on rock, ⁶⁶⁴  and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, ⁶⁶⁵  and they grew up with it and choked ⁶⁶⁶  it. 8:8 But ⁶⁶⁷  other seed fell on good soil and grew, ⁶⁶⁸  and it produced a hundred times as much grain.” ⁶⁶⁹  As he said this, ⁶⁷⁰  he called out, “The one who has ears to hear had better listen!” ⁶⁷¹ 

8:9 Then ⁶⁷²  his disciples asked him what this parable meant. ⁶⁷³  8:10 He ⁶⁷⁴  said, “You have been given ⁶⁷⁵  the opportunity to know ⁶⁷⁶  the secrets ⁶⁷⁷  of the kingdom of God, ⁶⁷⁸  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ⁶⁷⁹ 

8:11 “Now the parable means ⁶⁸⁰  this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil ⁶⁸¹  comes and takes away the word ⁶⁸²  from their hearts, so that they may not believe ⁶⁸³  and be saved. 8:13 Those ⁶⁸⁴  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ⁶⁸⁵  but ⁶⁸⁶  in a time of testing ⁶⁸⁷  fall away. ⁶⁸⁸  8:14 As for the seed that ⁶⁸⁹  fell among thorns, these are the ones who hear, but ⁶⁹⁰  as they go on their way they are choked ⁶⁹¹  by the worries and riches and pleasures of life, ⁶⁹²  and their fruit does not mature. ⁶⁹³  8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁶⁹⁴  the word, cling to it ⁶⁹⁵  with an honest and good ⁶⁹⁶  heart, and bear fruit with steadfast endurance. ⁶⁹⁷ 

Showing the Light

8:16 “No one lights ⁶⁹⁸  a lamp ⁶⁹⁹  and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. ⁷⁰⁰  8:17 For nothing is hidden ⁷⁰¹  that will not be revealed, ⁷⁰²  and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, ⁷⁰³  for whoever has will be given more, but ⁷⁰⁴  whoever does not have, even what he thinks he has ⁷⁰⁵  will be taken from him.”

Jesus’ True Family

8:19 Now Jesus’ ⁷⁰⁶  mother and his brothers ⁷⁰⁷  came to him, but ⁷⁰⁸  they could not get near him because of the crowd. 8:20 So ⁷⁰⁹  he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied ⁷¹⁰  to them, “My mother and my brothers are those ⁷¹¹  who hear the word of God and do it.” ⁷¹² 

Stilling of a Storm

8:22 One ⁷¹³  day Jesus ⁷¹⁴  got into a boat ⁷¹⁵  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ⁷¹⁶  they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm ⁷¹⁷  came down on the lake, ⁷¹⁸  and the boat ⁷¹⁹  started filling up with water, and they were in danger. 8:24 They ⁷²⁰  came ⁷²¹  and woke him, saying, “Master, Master, ⁷²²  we are about to die!” So ⁷²³  he got up and rebuked ⁷²⁴  the wind and the raging waves; ⁷²⁵  they died down, and it was calm. 8:25 Then ⁷²⁶  he said to them, “Where is your faith?” ⁷²⁷  But they were afraid and amazed, ⁷²⁸  saying to one another, “Who then is this? He commands even the winds and the water, ⁷²⁹  and they obey him!”

Healing of a Demoniac

8:26 So ⁷³⁰  they sailed over to the region of the Gerasenes, ⁷³¹  which is opposite ⁷³²  Galilee. 8:27 As ⁷³³  Jesus ⁷³⁴  stepped ashore, ⁷³⁵  a certain man from the town ⁷³⁶  met him who was possessed by demons. ⁷³⁷  For a long time this man ⁷³⁸  had worn no clothes and had not lived in a house, but among ⁷³⁹  the tombs. 8:28 When he saw ⁷⁴⁰  Jesus, he cried out, fell ⁷⁴¹  down before him, and shouted with a loud voice, “Leave me alone, ⁷⁴²  Jesus, Son of the Most High ⁷⁴³  God! I beg you, do not torment ⁷⁴⁴  me!” 8:29 For Jesus ⁷⁴⁵  had started commanding ⁷⁴⁶  the evil ⁷⁴⁷  spirit to come out of the man. (For it had seized him many times, so ⁷⁴⁸  he would be bound with chains and shackles ⁷⁴⁹  and kept under guard. But ⁷⁵⁰  he would break the restraints and be driven by the demon into deserted ⁷⁵¹  places.) ⁷⁵²  8:30 Jesus then ⁷⁵³  asked him, “What is your name?” He ⁷⁵⁴  said, “Legion,” ⁷⁵⁵  because many demons had entered him. 8:31 And they began to beg ⁷⁵⁶  him not to order ⁷⁵⁷  them to depart into the abyss. ⁷⁵⁸  8:32 Now a large herd of pigs was feeding there on the hillside, ⁷⁵⁹  and the demonic spirits ⁷⁶⁰  begged Jesus ⁷⁶¹  to let them go into them. He gave them permission. ⁷⁶²  8:33 So ⁷⁶³  the demons came out of the man and went into the pigs, and the herd of pigs ⁷⁶⁴  rushed down the steep slope into the lake and drowned. 8:34 When ⁷⁶⁵  the herdsmen saw what had happened, they ran off and spread the news ⁷⁶⁶  in the town ⁷⁶⁷  and countryside. 8:35 So ⁷⁶⁸  the people went out to see what had happened, and they came to Jesus. They ⁷⁶⁹  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those ⁷⁷⁰  who had seen it told them how the man who had been demon-possessed had been healed. ⁷⁷¹  8:37 Then ⁷⁷²  all the people of the Gerasenes ⁷⁷³  and the surrounding region ⁷⁷⁴  asked Jesus ⁷⁷⁵  to leave them alone, ⁷⁷⁶  for they were seized with great fear. ⁷⁷⁷  So ⁷⁷⁸  he got into the boat and left. ⁷⁷⁹  8:38 The man from whom the demons had gone out begged to go ⁷⁸⁰  with him, but Jesus ⁷⁸¹  sent him away, saying, 8:39 “Return to your home, ⁷⁸²  and declare ⁷⁸³  what God has done for you.” ⁷⁸⁴  So ⁷⁸⁵  he went away, proclaiming throughout the whole town ⁷⁸⁶  what Jesus ⁷⁸⁷  had done for him.

Restoration and Healing

8:40 Now when Jesus returned, ⁷⁸⁸  the crowd welcomed him, because they were all waiting for him. 8:41 Then ⁷⁸⁹  a man named Jairus, who was a ruler ⁷⁹⁰  of the synagogue, ⁷⁹¹  came up. Falling ⁷⁹²  at Jesus’ feet, he pleaded ⁷⁹³  with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. ⁷⁹⁴ 

As Jesus was on his way, the crowds pressed ⁷⁹⁵  around him. 8:43 Now ⁷⁹⁶  a woman was there who had been suffering from a hemorrhage ⁷⁹⁷  for twelve years ⁷⁹⁸  but could not be healed by anyone. 8:44 She ⁷⁹⁹  came up behind Jesus ⁸⁰⁰  and touched the edge ⁸⁰¹  of his cloak, ⁸⁰²  and at once the bleeding ⁸⁰³  stopped. 8:45 Then ⁸⁰⁴  Jesus asked, ⁸⁰⁵  “Who was it who touched me?” When they all denied it, Peter ⁸⁰⁶  said, “Master, the crowds are surrounding you and pressing ⁸⁰⁷  against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out ⁸⁰⁸  from me.” 8:47 When ⁸⁰⁹  the woman saw that she could not escape notice, ⁸¹⁰  she came trembling and fell down before him. In ⁸¹¹  the presence of all the people, she explained why ⁸¹²  she had touched him and how she had been immediately healed. 8:48 Then ⁸¹³  he said to her, “Daughter, your faith has made you well. ⁸¹⁴  Go in peace.”

8:49 While he was still speaking, someone from the synagogue ruler’s ⁸¹⁵  house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told ⁸¹⁶  him, “Do not be afraid; just believe, and she will be healed.” ⁸¹⁷  8:51 Now when he came to the house, Jesus ⁸¹⁸  did not let anyone go in with him except Peter, John, ⁸¹⁹  and James, and the child’s father and mother. 8:52 Now they were all ⁸²⁰  wailing and mourning ⁸²¹  for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun ⁸²²  of him, because they knew ⁸²³  that she was dead. ⁸²⁴  8:54 But Jesus ⁸²⁵  gently took her by the hand and said, ⁸²⁶  “Child, get up.” 8:55 Her ⁸²⁷  spirit returned, ⁸²⁸  and she got up immediately. Then ⁸²⁹  he told them to give her something to eat. 8:56 Her ⁸³⁰  parents were astonished, but he ordered them to tell no one ⁸³¹  what had happened.

The Sending of the Twelve Apostles

9:1 After ⁸³²  Jesus ⁸³³  called ⁸³⁴  the twelve ⁸³⁵  together, he gave them power and authority over all demons and to cure ⁸³⁶  diseases, 9:2 and he sent ⁸³⁷  them out to proclaim ⁸³⁸  the kingdom of God ⁸³⁹  and to heal the sick. ⁸⁴⁰  9:3 He ⁸⁴¹  said to them, “Take nothing for your ⁸⁴²  journey – no staff, ⁸⁴³  no bag, ⁸⁴⁴  no bread, no money, and do not take an extra tunic. ⁸⁴⁵  9:4 Whatever ⁸⁴⁶  house you enter, stay there ⁸⁴⁷  until you leave the area. ⁸⁴⁸  9:5 Wherever ⁸⁴⁹  they do not receive you, ⁸⁵⁰  as you leave that town, ⁸⁵¹  shake the dust off ⁸⁵²  your feet as a testimony against them.” 9:6 Then ⁸⁵³  they departed and went throughout ⁸⁵⁴  the villages, proclaiming the good news ⁸⁵⁵  and healing people everywhere.

Herod’s Confusion about Jesus

9:7 Now Herod ⁸⁵⁶  the tetrarch ⁸⁵⁷  heard about everything that was happening, and he was thoroughly perplexed, ⁸⁵⁸  because some people were saying that John ⁸⁵⁹  had been raised from the dead, 9:8 while others were saying that Elijah ⁸⁶⁰  had appeared, and still others that one of the prophets of long ago had risen. ⁸⁶¹  9:9 Herod said, “I had John ⁸⁶²  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ⁸⁶³ 

The Feeding of the Five Thousand

9:10 When ⁸⁶⁴  the apostles returned, ⁸⁶⁵  they told Jesus ⁸⁶⁶  everything they had done. Then ⁸⁶⁷  he took them with him and they withdrew privately to a town ⁸⁶⁸  called Bethsaida. ⁸⁶⁹  9:11 But when the crowds found out, they followed him. He ⁸⁷⁰  welcomed them, spoke to them about the kingdom of God, ⁸⁷¹  and cured those who needed healing. ⁸⁷²  9:12 Now the day began to draw to a close, ⁸⁷³  so ⁸⁷⁴  the twelve came and said to Jesus, ⁸⁷⁵  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ⁸⁷⁶  and food, because we are in an isolated place.” ⁸⁷⁷  9:13 But he said to them, “You ⁸⁷⁸  give them something to eat.” They ⁸⁷⁹  replied, ⁸⁸⁰  “We have no more than five loaves and two fish – unless ⁸⁸¹  we go ⁸⁸²  and buy food ⁸⁸³  for all these people.” 9:14 (Now about five thousand men ⁸⁸⁴  were there.) ⁸⁸⁵  Then ⁸⁸⁶  he said to his disciples, “Have ⁸⁸⁷  them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, ⁸⁸⁸  and the people ⁸⁸⁹  all sat down.

9:16 Then ⁸⁹⁰  he took the five loaves and the two fish, and looking up to heaven he gave thanks ⁸⁹¹  and broke them. He gave them to the disciples to set before the crowd. 9:17 They all ate and were satisfied, and what was left over ⁸⁹²  was picked up – twelve baskets of broken pieces.

Peter’s Confession

9:18 Once ⁸⁹³  when Jesus ⁸⁹⁴  was praying ⁸⁹⁵  by himself, and his disciples were nearby, he asked them, ⁸⁹⁶  “Who do the crowds say that I am?” ⁸⁹⁷  9:19 They ⁸⁹⁸  answered, ⁸⁹⁹  “John the Baptist; others say Elijah; ⁹⁰⁰  and still others that one of the prophets of long ago has risen.” ⁹⁰¹  9:20 Then ⁹⁰²  he said to them, “But who do you say that I am?” Peter ⁹⁰³  answered, ⁹⁰⁴  “The Christ ⁹⁰⁵  of God.” 9:21 But he forcefully commanded ⁹⁰⁶  them not to tell this to anyone, ⁹⁰⁷  9:22 saying, “The Son of Man must suffer ⁹⁰⁸  many things and be rejected by the elders, ⁹⁰⁹  chief priests, and experts in the law, ⁹¹⁰  and be killed, and on the third day be raised.” ⁹¹¹ 

A Call to Discipleship

9:23 Then ⁹¹²  he said to them all, ⁹¹³  “If anyone wants to become my follower, ⁹¹⁴  he must deny ⁹¹⁵  himself, take up his cross daily, ⁹¹⁶  and follow me. 9:24 For whoever wants to save his life will lose it, ⁹¹⁷  but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person ⁹¹⁸  if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed ⁹¹⁹  of me and my words, the Son of Man will be ashamed of that person ⁹²⁰  when he comes in his glory and in the glory ⁹²¹  of the Father and of the holy angels. 9:27 But I tell you most certainly, ⁹²²  there are some standing here who will not ⁹²³  experience ⁹²⁴  death before they see the kingdom of God.” ⁹²⁵ 

The Transfiguration

9:28 Now ⁹²⁶  about eight days ⁹²⁷  after these sayings, Jesus ⁹²⁸  took with him Peter, John, and James, and went up the mountain to pray. 9:29 As ⁹²⁹  he was praying, ⁹³⁰  the appearance of his face was transformed, ⁹³¹  and his clothes became very bright, a brilliant white. ⁹³²  9:30 Then ⁹³³  two men, Moses and Elijah, ⁹³⁴  began talking with him. ⁹³⁵  9:31 They appeared in glorious splendor and spoke about his departure ⁹³⁶  that he was about to carry out ⁹³⁷  at Jerusalem. ⁹³⁸  9:32 Now Peter and those with him were quite sleepy, ⁹³⁹  but as they became fully awake, ⁹⁴⁰  they saw his glory and the two men standing with him. 9:33 Then ⁹⁴¹  as the men ⁹⁴²  were starting to leave, ⁹⁴³  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ⁹⁴⁴  one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As ⁹⁴⁵  he was saying this, a cloud ⁹⁴⁶  came ⁹⁴⁷  and overshadowed ⁹⁴⁸  them, and they were afraid as they entered the cloud. 9:35 Then ⁹⁴⁹  a voice came from the cloud, saying, “This is my Son, my Chosen One. ⁹⁵⁰  Listen to him!” ⁹⁵¹  9:36 After ⁹⁵²  the voice had spoken, Jesus was found alone. So ⁹⁵³  they kept silent and told no one ⁹⁵⁴  at that time ⁹⁵⁵  anything of what they had seen.

Healing a Boy with an Unclean Spirit

9:37 Now on ⁹⁵⁶  the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then ⁹⁵⁷  a man from the crowd cried out, ⁹⁵⁸  “Teacher, I beg you to look at ⁹⁵⁹  my son – he is my only child! 9:39 A ⁹⁶⁰  spirit seizes him, and he suddenly screams; ⁹⁶¹  it throws him into convulsions ⁹⁶²  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ⁹⁶³  him severely. 9:40 I ⁹⁶⁴  begged ⁹⁶⁵  your disciples to cast it out, but ⁹⁶⁶  they could not do so.” ⁹⁶⁷  9:41 Jesus answered, ⁹⁶⁸  “You ⁹⁶⁹  unbelieving ⁹⁷⁰  and perverse generation! How much longer ⁹⁷¹  must I be with you and endure ⁹⁷²  you? ⁹⁷³  Bring your son here.” 9:42 As ⁹⁷⁴  the boy ⁹⁷⁵  was approaching, the demon threw him to the ground ⁹⁷⁶  and shook him with convulsions. ⁹⁷⁷  But Jesus rebuked ⁹⁷⁸  the unclean ⁹⁷⁹  spirit, healed the boy, and gave him back to his father. 9:43 Then ⁹⁸⁰  they were all astonished at the mighty power ⁹⁸¹  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ⁹⁸²  was amazed at everything Jesus ⁹⁸³  was doing, he said to his disciples, 9:44 “Take these words to heart, ⁹⁸⁴  for the Son of Man is going to be betrayed into the hands of men.” ⁹⁸⁵  9:45 But they did not understand this statement; its meaning ⁹⁸⁶  had been concealed ⁹⁸⁷  from them, so that they could not grasp it. Yet ⁹⁸⁸  they were afraid to ask him about this statement.

Concerning the Greatest

9:46 Now an argument started among the disciples ⁹⁸⁹  as to which of them might be ⁹⁹⁰  the greatest. 9:47 But when Jesus discerned their innermost thoughts, ⁹⁹¹  he took a child, had him stand by ⁹⁹²  his side, 9:48 and said to them, “Whoever welcomes ⁹⁹³  this child ⁹⁹⁴  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ⁹⁹⁵ 

On the Right Side

9:49 John answered, ⁹⁹⁶  “Master, we saw someone casting out demons in your name, and we tried to stop ⁹⁹⁷  him because he is not a disciple ⁹⁹⁸  along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Rejection in Samaria

9:51 Now when ⁹⁹⁹  the days drew near ¹⁰⁰⁰  for him to be taken up, ¹⁰⁰¹  Jesus ¹⁰⁰²  set out resolutely ¹⁰⁰³  to go to Jerusalem. ¹⁰⁰⁴  9:52 He ¹⁰⁰⁵  sent messengers on ahead of him. ¹⁰⁰⁶  As they went along, ¹⁰⁰⁷  they entered a Samaritan village to make things ready in advance ¹⁰⁰⁸  for him, 9:53 but the villagers ¹⁰⁰⁹  refused to welcome ¹⁰¹⁰  him, because he was determined to go to Jerusalem. ¹⁰¹¹  9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹⁰¹²  them?” ¹⁰¹³  9:55 But Jesus ¹⁰¹⁴  turned and rebuked them, ¹⁰¹⁵  9:56 and they went on to another village.

Challenging Professed Followers

9:57 As ¹⁰¹⁶  they were walking ¹⁰¹⁷  along the road, someone said to him, “I will follow you wherever you go.” ¹⁰¹⁸  9:58 Jesus said to him, “Foxes have dens and the birds in the sky ¹⁰¹⁹  have nests, but the Son of Man has no place to lay his head.” ¹⁰²⁰  9:59 Jesus ¹⁰²¹  said to another, “Follow me.” But he replied, ¹⁰²²  “Lord, first let me go and bury my father.” 9:60 But Jesus ¹⁰²³  said to him, “Let the dead bury their own dead, ¹⁰²⁴  but as for you, go and proclaim the kingdom of God.” ¹⁰²⁵  9:61 Yet ¹⁰²⁶  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ¹⁰²⁷  9:62 Jesus ¹⁰²⁸  said to him, “No one who puts his ¹⁰²⁹  hand to the plow and looks back ¹⁰³⁰  is fit for the kingdom of God.” ¹⁰³¹ 

The Mission of the Seventy-Two

10:1 After this ¹⁰³²  the Lord appointed seventy-two ¹⁰³³  others and sent them on ahead of him two by two into every town ¹⁰³⁴  and place where he himself was about to go. 10:2 He ¹⁰³⁵  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ¹⁰³⁶  to send out ¹⁰³⁷  workers into his harvest. 10:3 Go! I ¹⁰³⁸  am sending you out like lambs ¹⁰³⁹  surrounded by wolves. ¹⁰⁴⁰  10:4 Do not carry ¹⁰⁴¹  a money bag, ¹⁰⁴²  a traveler’s bag, ¹⁰⁴³  or sandals, and greet no one on the road. ¹⁰⁴⁴  10:5 Whenever ¹⁰⁴⁵  you enter a house, ¹⁰⁴⁶  first say, ‘May peace ¹⁰⁴⁷  be on this house!’ 10:6 And if a peace-loving person ¹⁰⁴⁸  is there, your peace will remain on him, but if not, it will return to you. ¹⁰⁴⁹  10:7 Stay ¹⁰⁵⁰  in that same house, eating and drinking what they give you, ¹⁰⁵¹  for the worker deserves his pay. ¹⁰⁵²  Do not move around from house to house. 10:8 Whenever ¹⁰⁵³  you enter a town ¹⁰⁵⁴  and the people ¹⁰⁵⁵  welcome you, eat what is set before you. 10:9 Heal ¹⁰⁵⁶  the sick in that town ¹⁰⁵⁷  and say to them, ‘The kingdom of God ¹⁰⁵⁸  has come upon ¹⁰⁵⁹  you!’ 10:10 But whenever ¹⁰⁶⁰  you enter a town ¹⁰⁶¹  and the people ¹⁰⁶²  do not welcome ¹⁰⁶³  you, go into its streets ¹⁰⁶⁴  and say, 10:11 ‘Even the dust of your town ¹⁰⁶⁵  that clings to our feet we wipe off ¹⁰⁶⁶  against you. ¹⁰⁶⁷  Nevertheless know this: The kingdom of God has come.’ ¹⁰⁶⁸  10:12 I tell you, it will be more bearable on that day for Sodom ¹⁰⁶⁹  than for that town! ¹⁰⁷⁰ 

10:13 “Woe to you, Chorazin! ¹⁰⁷¹  Woe to you, Bethsaida! For if ¹⁰⁷²  the miracles ¹⁰⁷³  done in you had been done in Tyre ¹⁰⁷⁴  and Sidon, ¹⁰⁷⁵  they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, ¹⁰⁷⁶  will you be exalted to heaven? ¹⁰⁷⁷  No, you will be thrown down to Hades! ¹⁰⁷⁸ 

10:16 “The one who listens ¹⁰⁷⁹  to you listens to me, ¹⁰⁸⁰  and the one who rejects you rejects me, and the one who rejects me rejects ¹⁰⁸¹  the one who sent me.” ¹⁰⁸² 

10:17 Then ¹⁰⁸³  the seventy-two ¹⁰⁸⁴  returned with joy, saying, “Lord, even the demons submit to ¹⁰⁸⁵  us in your name!” ¹⁰⁸⁶  10:18 So ¹⁰⁸⁷  he said to them, “I saw ¹⁰⁸⁸  Satan fall ¹⁰⁸⁹  like lightning ¹⁰⁹⁰  from heaven. 10:19 Look, I have given you authority to tread ¹⁰⁹¹  on snakes and scorpions ¹⁰⁹²  and on the full force of the enemy, ¹⁰⁹³  and nothing will ¹⁰⁹⁴  hurt you. 10:20 Nevertheless, do not rejoice that ¹⁰⁹⁵  the spirits submit to you, but rejoice ¹⁰⁹⁶  that your names stand written ¹⁰⁹⁷  in heaven.”

10:21 On that same occasion ¹⁰⁹⁸  Jesus ¹⁰⁹⁹  rejoiced ¹¹⁰⁰  in the Holy Spirit and said, “I praise ¹¹⁰¹  you, Father, Lord ¹¹⁰²  of heaven and earth, because ¹¹⁰³  you have hidden these things from the wise ¹¹⁰⁴  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ¹¹⁰⁵  10:22 All things have been given to me by my Father. ¹¹⁰⁶  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ¹¹⁰⁷  to reveal him.”

10:23 Then ¹¹⁰⁸  Jesus ¹¹⁰⁹  turned ¹¹¹⁰  to his ¹¹¹¹  disciples and said privately, “Blessed ¹¹¹²  are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see ¹¹¹³  what you see but did not see it, and to hear what you hear but did not hear it.”

The Parable of the Good Samaritan

10:25 Now ¹¹¹⁴  an expert in religious law ¹¹¹⁵  stood up to test Jesus, ¹¹¹⁶  saying, “Teacher, what must I do to inherit eternal life?” ¹¹¹⁷  10:26 He said to him, “What is written in the law? How do you understand it?” ¹¹¹⁸  10:27 The expert ¹¹¹⁹  answered, “Love ¹¹²⁰  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ¹¹²¹  and love your neighbor as yourself.” ¹¹²²  10:28 Jesus ¹¹²³  said to him, “You have answered correctly; ¹¹²⁴  do this, and you will live.”

10:29 But the expert, ¹¹²⁵  wanting to justify ¹¹²⁶  himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, ¹¹²⁷  “A man was going down ¹¹²⁸  from Jerusalem ¹¹²⁹  to Jericho, ¹¹³⁰  and fell into the hands of robbers, who stripped him, beat ¹¹³¹  him up, and went off, leaving him half dead. ¹¹³²  10:31 Now by chance ¹¹³³  a priest was going down that road, but ¹¹³⁴  when he saw the injured man ¹¹³⁵  he passed by ¹¹³⁶  on the other side. ¹¹³⁷  10:32 So too a Levite, when he came up to ¹¹³⁸  the place and saw him, ¹¹³⁹  passed by on the other side. 10:33 But ¹¹⁴⁰  a Samaritan ¹¹⁴¹  who was traveling ¹¹⁴²  came to where the injured man ¹¹⁴³  was, and when he saw him, he felt compassion for him. ¹¹⁴⁴  10:34 He ¹¹⁴⁵  went up to him ¹¹⁴⁶  and bandaged his wounds, pouring oil ¹¹⁴⁷  and wine on them. Then ¹¹⁴⁸  he put him on ¹¹⁴⁹  his own animal, ¹¹⁵⁰  brought him to an inn, and took care of him. 10:35 The ¹¹⁵¹  next day he took out two silver coins ¹¹⁵²  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ¹¹⁵³  10:36 Which of these three do you think became a neighbor ¹¹⁵⁴  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ¹¹⁵⁵  said, “The one who showed mercy ¹¹⁵⁶  to him.” So ¹¹⁵⁷  Jesus said to him, “Go and do ¹¹⁵⁸  the same.”

Jesus and Martha

10:38 Now as they went on their way, Jesus ¹¹⁵⁹  entered a certain village where a woman named Martha welcomed him as a guest. ¹¹⁶⁰  10:39 She ¹¹⁶¹  had a sister named Mary, who sat ¹¹⁶²  at the Lord’s feet ¹¹⁶³  and listened to what he said. 10:40 But Martha was distracted ¹¹⁶⁴  with all the preparations she had to make, ¹¹⁶⁵  so ¹¹⁶⁶  she came up to him and said, “Lord, don’t you care ¹¹⁶⁷  that my sister has left me to do all the work ¹¹⁶⁸  alone? Tell ¹¹⁶⁹  her to help me.” 10:41 But the Lord ¹¹⁷⁰  answered her, ¹¹⁷¹  “Martha, Martha, ¹¹⁷²  you are worried and troubled ¹¹⁷³  about many things, 10:42 but one thing ¹¹⁷⁴  is needed. Mary has chosen the best ¹¹⁷⁵  part; it will not be taken away from her.”

Instructions on Prayer

11:1 Now ¹¹⁷⁶  Jesus ¹¹⁷⁷  was praying in a certain place. When ¹¹⁷⁸  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ¹¹⁷⁹  taught ¹¹⁸⁰  his disciples.” 11:2 So he said to them, “When you pray, ¹¹⁸¹  say:

Father, ¹¹⁸²  may your name be honored; ¹¹⁸³ 

may your kingdom come. ¹¹⁸⁴ 

11:3 Give us each day our daily bread, ¹¹⁸⁵ 

11:4 and forgive us our sins,

for we also forgive everyone who sins ¹¹⁸⁶  against us.

And do not lead us into temptation.” ¹¹⁸⁷ 

11:5 Then ¹¹⁸⁸  he said to them, “Suppose one of you ¹¹⁸⁹  has a friend, and you go to him ¹¹⁹⁰  at midnight and say to him, ‘Friend, lend me three loaves of bread, ¹¹⁹¹  11:6 because a friend of mine has stopped here while on a journey, ¹¹⁹²  and I have nothing to set before ¹¹⁹³  him.’ 11:7 Then ¹¹⁹⁴  he will reply ¹¹⁹⁵  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ¹¹⁹⁶  I cannot get up and give you anything.’ ¹¹⁹⁷  11:8 I tell you, even though the man inside ¹¹⁹⁸  will not get up and give him anything because he is his friend, yet because of the first man’s ¹¹⁹⁹  sheer persistence ¹²⁰⁰  he will get up and give him whatever he needs.

11:9 “So ¹²⁰¹  I tell you: Ask, ¹²⁰²  and it will be given to you; seek, and you will find; knock, and the door ¹²⁰³  will be opened for you. 11:10 For everyone who asks ¹²⁰⁴  receives, and the one who seeks finds, and to the one who knocks, the door ¹²⁰⁵  will be opened. 11:11 What father among you, if your ¹²⁰⁶  son asks for ¹²⁰⁷  a fish, will give him a snake ¹²⁰⁸  instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? ¹²⁰⁹  11:13 If you then, although you are ¹²¹⁰  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ¹²¹¹  to those who ask him!”

Jesus and Beelzebul

11:14 Now ¹²¹²  he was casting out a demon that was mute. ¹²¹³  When ¹²¹⁴  the demon had gone out, the man who had been mute began to speak, ¹²¹⁵  and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, ¹²¹⁶  the ruler ¹²¹⁷  of demons, he casts out demons.” 11:16 Others, to test ¹²¹⁸  him, ¹²¹⁹  began asking for ¹²²⁰  a sign ¹²²¹  from heaven. 11:17 But Jesus, ¹²²²  realizing their thoughts, said to them, ¹²²³  “Every kingdom divided against itself is destroyed, ¹²²⁴  and a divided household falls. ¹²²⁵  11:18 So ¹²²⁶  if ¹²²⁷  Satan too is divided against himself, how will his kingdom stand? I ask you this because ¹²²⁸  you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons ¹²²⁹  cast them ¹²³⁰  out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger ¹²³¹  of God, then the kingdom of God ¹²³²  has already overtaken ¹²³³  you. 11:21 When a strong man, ¹²³⁴  fully armed, guards his own palace, ¹²³⁵  his possessions are safe. ¹²³⁶  11:22 But ¹²³⁷  when a stronger man ¹²³⁸  attacks ¹²³⁹  and conquers him, he takes away the first man’s ¹²⁴⁰  armor on which the man relied ¹²⁴¹  and divides up ¹²⁴²  his plunder. ¹²⁴³  11:23 Whoever is not with me is against me, ¹²⁴⁴  and whoever does not gather with me scatters. ¹²⁴⁵ 

Response to Jesus’ Work

11:24 “When an unclean spirit ¹²⁴⁶  goes out of a person, ¹²⁴⁷  it passes through waterless places ¹²⁴⁸  looking for rest but ¹²⁴⁹  not finding any. Then ¹²⁵⁰  it says, ‘I will return to the home I left.’ ¹²⁵¹  11:25 When it returns, ¹²⁵²  it finds the house ¹²⁵³  swept clean and put in order. ¹²⁵⁴  11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ¹²⁵⁵  the last state of that person ¹²⁵⁶  is worse than the first.” ¹²⁵⁷ 

11:27 As ¹²⁵⁸  he said these things, a woman in the crowd spoke out ¹²⁵⁹  to him, “Blessed is the womb ¹²⁶⁰  that bore you and the breasts at which you nursed!” ¹²⁶¹  11:28 But he replied, ¹²⁶²  “Blessed rather are those who hear the word of God and obey ¹²⁶³  it!”

The Sign of Jonah

11:29 As ¹²⁶⁴  the crowds were increasing, Jesus ¹²⁶⁵  began to say, “This generation is a wicked generation; it looks for a sign, ¹²⁶⁶  but no sign will be given to it except the sign of Jonah. ¹²⁶⁷  11:30 For just as Jonah became a sign to the people of Nineveh, ¹²⁶⁸  so the Son of Man will be a sign ¹²⁶⁹  to this generation. ¹²⁷⁰  11:31 The queen of the South ¹²⁷¹  will rise up at the judgment ¹²⁷²  with the people ¹²⁷³  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ¹²⁷⁴  something greater ¹²⁷⁵  than Solomon is here! 11:32 The people ¹²⁷⁶  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹²⁷⁷  – and now, ¹²⁷⁸  something greater than Jonah is here!

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ¹²⁷⁹  or under a basket, ¹²⁸⁰  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, ¹²⁸¹  your whole body is full of light, but when it is diseased, ¹²⁸²  your body is full of darkness. 11:35 Therefore see to it ¹²⁸³  that the light in you ¹²⁸⁴  is not darkness. 11:36 If ¹²⁸⁵  then ¹²⁸⁶  your whole body is full of light, with no part in the dark, ¹²⁸⁷  it will be as full of light as when the light of a lamp shines on you.” ¹²⁸⁸ 

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ¹²⁸⁹  a Pharisee ¹²⁹⁰  invited Jesus ¹²⁹¹  to have a meal with him, so he went in and took his place at the table. ¹²⁹²  11:38 The ¹²⁹³  Pharisee was astonished when he saw that Jesus ¹²⁹⁴  did not first wash his hands ¹²⁹⁵  before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean ¹²⁹⁶  the outside of the cup and the plate, but inside you are full of greed and wickedness. ¹²⁹⁷  11:40 You fools! ¹²⁹⁸  Didn’t the one who made the outside make the inside as well? ¹²⁹⁹  11:41 But give from your heart to those in need, ¹³⁰⁰  and ¹³⁰¹  then everything will be clean for you. ¹³⁰² 

11:42 “But woe to you Pharisees! ¹³⁰³  You give a tenth ¹³⁰⁴  of your mint, ¹³⁰⁵  rue, ¹³⁰⁶  and every herb, yet you neglect justice ¹³⁰⁷  and love for God! But you should have done these things without neglecting the others. ¹³⁰⁸  11:43 Woe to you Pharisees! You love the best seats ¹³⁰⁹  in the synagogues ¹³¹⁰  and elaborate greetings ¹³¹¹  in the marketplaces! 11:44 Woe to you! ¹³¹²  You are like unmarked graves, and people ¹³¹³  walk over them without realizing it!” ¹³¹⁴ 

11:45 One of the experts in religious law ¹³¹⁵  answered him, “Teacher, when you say these things you insult ¹³¹⁶  us too.” 11:46 But Jesus ¹³¹⁷  replied, ¹³¹⁸  “Woe to you experts in religious law as well! ¹³¹⁹  You load people ¹³²⁰  down with burdens difficult to bear, yet you yourselves refuse to touch ¹³²¹  the burdens with even one of your fingers! 11:47 Woe to you! You build ¹³²²  the tombs of the prophets whom your ancestors ¹³²³  killed. 11:48 So you testify that you approve of ¹³²⁴  the deeds of your ancestors, ¹³²⁵  because they killed the prophets ¹³²⁶  and you build their ¹³²⁷  tombs! ¹³²⁸  11:49 For this reason also the wisdom ¹³²⁹  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 ¹³³⁰  for the blood of all the prophets that has been shed since the beginning ¹³³¹  of the world, ¹³³²  11:51 from the blood of Abel ¹³³³  to the blood of Zechariah, ¹³³⁴  who was killed ¹³³⁵  between the altar and the sanctuary. ¹³³⁶  Yes, I tell you, it will be charged against ¹³³⁷  this generation. 11:52 Woe to you experts in religious law! You have taken away ¹³³⁸  the key to knowledge! You did not go in yourselves, and you hindered ¹³³⁹  those who were going in.”

11:53 When he went out from there, the experts in the law ¹³⁴⁰  and the Pharisees began to oppose him bitterly, ¹³⁴¹  and to ask him hostile questions ¹³⁴²  about many things, 11:54 plotting against ¹³⁴³  him, to catch ¹³⁴⁴  him in something he might say.

Fear God, Not People

12:1 Meanwhile, ¹³⁴⁵  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ¹³⁴⁶  began to speak first to his disciples, “Be on your guard against ¹³⁴⁷  the yeast of the Pharisees, ¹³⁴⁸  which is hypocrisy. ¹³⁴⁹  12:2 Nothing is hidden ¹³⁵⁰  that will not be revealed, ¹³⁵¹  and nothing is secret that will not be made known. 12:3 So then ¹³⁵²  whatever you have said in the dark will be heard in the light, and what you have whispered ¹³⁵³  in private rooms ¹³⁵⁴  will be proclaimed from the housetops. ¹³⁵⁵ 

12:4 “I ¹³⁵⁶  tell you, my friends, do not be afraid of those who kill the body, ¹³⁵⁷  and after that have nothing more they can do. 12:5 But I will warn ¹³⁵⁸  you whom you should fear: Fear the one who, after the killing, ¹³⁵⁹  has authority to throw you ¹³⁶⁰  into hell. ¹³⁶¹  Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? ¹³⁶²  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; ¹³⁶³  you are more valuable than many sparrows.

12:8 “I ¹³⁶⁴  tell you, whoever acknowledges ¹³⁶⁵  me before men, ¹³⁶⁶  the Son of Man will also acknowledge ¹³⁶⁷  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 ¹³⁶⁸  will not be forgiven. ¹³⁶⁹  12:11 But when they bring you before the synagogues, ¹³⁷⁰  the ¹³⁷¹  rulers, and the authorities, do not worry about how you should make your defense ¹³⁷²  or what you should say, 12:12 for the Holy Spirit will teach you at that moment ¹³⁷³  what you must say.” ¹³⁷⁴ 

The Parable of the Rich Landowner

12:13 Then ¹³⁷⁵  someone from the crowd said to him, “Teacher, tell ¹³⁷⁶  my brother to divide the inheritance with me.” 12:14 But Jesus ¹³⁷⁷  said to him, “Man, ¹³⁷⁸  who made me a judge or arbitrator between you two?” ¹³⁷⁹  12:15 Then ¹³⁸⁰  he said to them, “Watch out and guard yourself from ¹³⁸¹  all types of greed, ¹³⁸²  because one’s life does not consist in the abundance of his possessions.” 12:16 He then ¹³⁸³  told them a parable: ¹³⁸⁴  “The land of a certain rich man produced ¹³⁸⁵  an abundant crop, 12:17 so ¹³⁸⁶  he thought to himself, ¹³⁸⁷  ‘What should I do, for I have nowhere to store my crops?’ ¹³⁸⁸  12:18 Then ¹³⁸⁹  he said, ‘I ¹³⁹⁰  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, ¹³⁹¹  “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 ¹³⁹²  will be demanded back from ¹³⁹³  you, but who will get what you have prepared for yourself?’ ¹³⁹⁴  12:21 So it is with the one who stores up riches for himself, ¹³⁹⁵  but is not rich toward God.”

Exhortation Not to Worry

12:22 Then ¹³⁹⁶  Jesus ¹³⁹⁷  said to his ¹³⁹⁸  disciples, “Therefore I tell you, do not worry ¹³⁹⁹  about your ¹⁴⁰⁰  life, what you will eat, or about your ¹⁴⁰¹  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: ¹⁴⁰²  They do not sow or reap, they have no storeroom or barn, yet God feeds ¹⁴⁰³  them. How much more valuable are you than the birds! 12:25 And which of you by worrying ¹⁴⁰⁴  can add an hour to his life? ¹⁴⁰⁵  12:26 So if ¹⁴⁰⁶  you cannot do such a very little thing as this, why do you worry about ¹⁴⁰⁷  the rest? 12:27 Consider how the flowers ¹⁴⁰⁸  grow; they do not work ¹⁴⁰⁹  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if ¹⁴¹⁰  this is how God clothes the wild grass, ¹⁴¹¹  which is here ¹⁴¹²  today and tomorrow is tossed into the fire to heat the oven, ¹⁴¹³  how much more ¹⁴¹⁴  will he clothe you, you people of little faith! 12:29 So ¹⁴¹⁵  do not be overly concerned about ¹⁴¹⁶  what you will eat and what you will drink, and do not worry about such things. ¹⁴¹⁷  12:30 For all the nations of the world pursue ¹⁴¹⁸  these things, and your Father knows that you need them. 12:31 Instead, pursue ¹⁴¹⁹  his ¹⁴²⁰  kingdom, ¹⁴²¹  and these things will be given to you as well.

12:32 “Do not be afraid, little flock, for your Father is well pleased ¹⁴²²  to give you the kingdom. 12:33 Sell your possessions ¹⁴²³  and give to the poor. ¹⁴²⁴  Provide yourselves purses that do not wear out – a treasure in heaven ¹⁴²⁵  that never decreases, ¹⁴²⁶  where no thief approaches and no moth ¹⁴²⁷  destroys. 12:34 For where your treasure ¹⁴²⁸  is, there your heart will be also.

Call to Faithful Stewardship

12:35 “Get dressed for service ¹⁴²⁹  and keep your lamps burning; ¹⁴³⁰  12:36 be like people ¹⁴³¹  waiting for their master to come back from the wedding celebration, ¹⁴³²  so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves ¹⁴³³  whom their master finds alert ¹⁴³⁴  when he returns! I tell you the truth, ¹⁴³⁵  he will dress himself to serve, ¹⁴³⁶  have them take their place at the table, ¹⁴³⁷  and will come ¹⁴³⁸  and wait on them! ¹⁴³⁹  12:38 Even if he comes in the second or third watch of the night ¹⁴⁴⁰  and finds them alert, ¹⁴⁴¹  blessed are those slaves! ¹⁴⁴²  12:39 But understand this: If the owner of the house had known at what hour the thief ¹⁴⁴³  was coming, he would not have let ¹⁴⁴⁴  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.” ¹⁴⁴⁵ 

12:41 Then ¹⁴⁴⁶  Peter said, “Lord, are you telling this parable for us or for everyone?” ¹⁴⁴⁷  12:42 The Lord replied, ¹⁴⁴⁸  “Who then is the faithful and wise manager, ¹⁴⁴⁹  whom the master puts in charge of his household servants, ¹⁴⁵⁰  to give them their allowance of food at the proper time? 12:43 Blessed is that slave ¹⁴⁵¹  whom his master finds at work ¹⁴⁵²  when he returns. 12:44 I tell you the truth, ¹⁴⁵³  the master ¹⁴⁵⁴  will put him in charge of all his possessions. 12:45 But if ¹⁴⁵⁵  that ¹⁴⁵⁶  slave should say to himself, ¹⁴⁵⁷  ‘My master is delayed ¹⁴⁵⁸  in returning,’ and he begins to beat ¹⁴⁵⁹  the other ¹⁴⁶⁰  slaves, both men and women, ¹⁴⁶¹  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, ¹⁴⁶²  and assign him a place with the unfaithful. ¹⁴⁶³  12:47 That ¹⁴⁶⁴  servant who knew his master’s will but did not get ready or do what his master asked ¹⁴⁶⁵  will receive a severe beating. 12:48 But the one who did not know his master’s will ¹⁴⁶⁶  and did things worthy of punishment ¹⁴⁶⁷  will receive a light beating. ¹⁴⁶⁸  From everyone who has been given much, much will be required, ¹⁴⁶⁹  and from the one who has been entrusted with much, ¹⁴⁷⁰  even more will be asked. ¹⁴⁷¹ 

Not Peace, but Division

12:49 “I have come ¹⁴⁷²  to bring ¹⁴⁷³  fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism ¹⁴⁷⁴  to undergo, ¹⁴⁷⁵  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! ¹⁴⁷⁶  12:52 For from now on ¹⁴⁷⁷  there will be five in one household divided, three against two and two against three. 12:53 They will be divided, ¹⁴⁷⁸  father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Reading the Signs

12:54 Jesus ¹⁴⁷⁹  also said to the crowds, “When you see a cloud rising in the west, ¹⁴⁸⁰  you say at once, ‘A rainstorm ¹⁴⁸¹  is coming,’ and it does. 12:55 And when you see the south wind ¹⁴⁸²  blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! ¹⁴⁸³  You know how to interpret the appearance of the earth and the sky, but how can you not know how ¹⁴⁸⁴  to interpret the present time?

Clear the Debts

12:57 “And ¹⁴⁸⁵  why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, ¹⁴⁸⁶  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, ¹⁴⁸⁷  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!” ¹⁴⁸⁸ 

A Call to Repent

13:1 Now ¹⁴⁸⁹  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ¹⁴⁹⁰  13:2 He ¹⁴⁹¹  answered them, “Do you think these Galileans were worse sinners ¹⁴⁹²  than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, ¹⁴⁹³  you will all perish as well! ¹⁴⁹⁴  13:4 Or those eighteen who were killed ¹⁴⁹⁵  when the tower in Siloam fell on them, ¹⁴⁹⁶  do you think they were worse offenders than all the others who live in Jerusalem? ¹⁴⁹⁷  13:5 No, I tell you! But unless you repent ¹⁴⁹⁸  you will all perish as well!” ¹⁴⁹⁹ 

Warning to Israel to Bear Fruit

13:6 Then ¹⁵⁰⁰  Jesus ¹⁵⁰¹  told this parable: “A man had a fig tree ¹⁵⁰²  planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So ¹⁵⁰³  he said to the worker who tended the vineyard, ‘For ¹⁵⁰⁴  three years ¹⁵⁰⁵  now, I have come looking for fruit on this fig tree, and each time I inspect it ¹⁵⁰⁶  I find none. Cut ¹⁵⁰⁷  it down! Why ¹⁵⁰⁸  should it continue to deplete ¹⁵⁰⁹  the soil?’ 13:8 But the worker ¹⁵¹⁰  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ¹⁵¹¹  on it. 13:9 Then if ¹⁵¹²  it bears fruit next year, ¹⁵¹³  very well, ¹⁵¹⁴  but if ¹⁵¹⁵  not, you can cut it down.’”

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ¹⁵¹⁶  on the Sabbath, 13:11 and a woman was there ¹⁵¹⁷  who had been disabled by a spirit ¹⁵¹⁸  for eighteen years. She ¹⁵¹⁹  was bent over and could not straighten herself up completely. ¹⁵²⁰  13:12 When ¹⁵²¹  Jesus saw her, he called her to him ¹⁵²²  and said, “Woman, ¹⁵²³  you are freed ¹⁵²⁴  from your infirmity.” ¹⁵²⁵  13:13 Then ¹⁵²⁶  he placed his hands on her, and immediately ¹⁵²⁷  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 ¹⁵²⁸  should be done! ¹⁵²⁹  So come ¹⁵³⁰  and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, ¹⁵³¹  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ¹⁵³²  and lead it to water? ¹⁵³³  13:16 Then ¹⁵³⁴  shouldn’t ¹⁵³⁵  this woman, a daughter of Abraham whom Satan ¹⁵³⁶  bound for eighteen long ¹⁵³⁷  years, be released from this imprisonment ¹⁵³⁸  on the Sabbath day?” 13:17 When ¹⁵³⁹  he said this all his adversaries were humiliated, ¹⁵⁴⁰  but ¹⁵⁴¹  the entire crowd was rejoicing at all the wonderful things ¹⁵⁴²  he was doing. ¹⁵⁴³ 

On the Kingdom of God

13:18 Thus Jesus ¹⁵⁴⁴  asked, ¹⁵⁴⁵  “What is the kingdom of God ¹⁵⁴⁶  like? ¹⁵⁴⁷  To ¹⁵⁴⁸  what should I compare it? 13:19 It is like a mustard seed ¹⁵⁴⁹  that a man took and sowed ¹⁵⁵⁰  in his garden. It ¹⁵⁵¹  grew and became a tree, ¹⁵⁵²  and the wild birds ¹⁵⁵³  nested in its branches.” ¹⁵⁵⁴ 

13:20 Again ¹⁵⁵⁵  he said, “To what should I compare the kingdom of God? ¹⁵⁵⁶  13:21 It is like yeast that a woman took and mixed with ¹⁵⁵⁷  three measures ¹⁵⁵⁸  of flour until all the dough had risen.” ¹⁵⁵⁹ 

The Narrow Door

13:22 Then ¹⁵⁶⁰  Jesus ¹⁵⁶¹  traveled throughout ¹⁵⁶²  towns ¹⁵⁶³  and villages, teaching and making his way toward ¹⁵⁶⁴  Jerusalem. ¹⁵⁶⁵  13:23 Someone ¹⁵⁶⁶  asked ¹⁵⁶⁷  him, “Lord, will only a few ¹⁵⁶⁸  be saved?” So ¹⁵⁶⁹  he said to them, 13:24 “Exert every effort ¹⁵⁷⁰  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once ¹⁵⁷¹  the head of the house ¹⁵⁷²  gets up ¹⁵⁷³  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ¹⁵⁷⁴  let us in!’ ¹⁵⁷⁵  But he will answer you, ¹⁵⁷⁶  ‘I don’t know where you come from.’ ¹⁵⁷⁷  13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ¹⁵⁷⁸  13:27 But ¹⁵⁷⁹  he will reply, ¹⁵⁸⁰  ‘I don’t know where you come from! ¹⁵⁸¹  Go away from me, all you evildoers!’ ¹⁵⁸²  13:28 There will be weeping and gnashing of teeth ¹⁵⁸³  when you see Abraham, Isaac, Jacob, ¹⁵⁸⁴  and all the prophets in the kingdom of God ¹⁵⁸⁵  but you yourselves thrown out. ¹⁵⁸⁶  13:29 Then ¹⁵⁸⁷  people ¹⁵⁸⁸  will come from east and west, and from north and south, and take their places at the banquet table ¹⁵⁸⁹  in the kingdom of God. ¹⁵⁹⁰  13:30 But ¹⁵⁹¹  indeed, ¹⁵⁹²  some are last ¹⁵⁹³  who will be first, and some are first who will be last.”

Going to Jerusalem

13:31 At that time, ¹⁵⁹⁴  some Pharisees ¹⁵⁹⁵  came up and said to Jesus, ¹⁵⁹⁶  “Get away from here, ¹⁵⁹⁷  because Herod ¹⁵⁹⁸  wants to kill you.” 13:32 But ¹⁵⁹⁹  he said to them, “Go ¹⁶⁰⁰  and tell that fox, ¹⁶⁰¹  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ¹⁶⁰²  I will complete my work. ¹⁶⁰³  13:33 Nevertheless I must ¹⁶⁰⁴  go on my way today and tomorrow and the next day, because it is impossible ¹⁶⁰⁵  that a prophet should be killed ¹⁶⁰⁶  outside Jerusalem.’ ¹⁶⁰⁷  13:34 O Jerusalem, Jerusalem, ¹⁶⁰⁸  you who kill the prophets and stone those who are sent to you! ¹⁶⁰⁹  How often I have longed ¹⁶¹⁰  to gather your children together as a hen gathers her chicks under her wings, but ¹⁶¹¹  you would have none of it! ¹⁶¹²  13:35 Look, your house is forsaken! ¹⁶¹³  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ¹⁶¹⁴ 

Healing Again on the Sabbath

14:1 Now ¹⁶¹⁵  one Sabbath when Jesus went to dine ¹⁶¹⁶  at the house of a leader ¹⁶¹⁷  of the Pharisees, ¹⁶¹⁸  they were watching ¹⁶¹⁹  him closely. 14:2 There ¹⁶²⁰  right ¹⁶²¹  in front of him was a man suffering from dropsy. ¹⁶²²  14:3 So ¹⁶²³  Jesus asked ¹⁶²⁴  the experts in religious law ¹⁶²⁵  and the Pharisees, “Is it lawful to heal on the Sabbath ¹⁶²⁶  or not?” 14:4 But they remained silent. So ¹⁶²⁷  Jesus ¹⁶²⁸  took hold of the man, ¹⁶²⁹  healed him, and sent him away. ¹⁶³⁰  14:5 Then ¹⁶³¹  he said to them, “Which of you, if you have a son ¹⁶³²  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But ¹⁶³³  they could not reply ¹⁶³⁴  to this.

On Seeking Seats of Honor

14:7 Then ¹⁶³⁵  when Jesus ¹⁶³⁶  noticed how the guests ¹⁶³⁷  chose the places of honor, ¹⁶³⁸  he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, ¹⁶³⁹  do not take ¹⁶⁴⁰  the place of honor, because a person more distinguished than you may have been invited by your host. ¹⁶⁴¹  14:9 So ¹⁶⁴²  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ¹⁶⁴³  you will begin to move to the least important ¹⁶⁴⁴  place. 14:10 But when you are invited, go and take the least important place, so that when your host ¹⁶⁴⁵  approaches he will say to you, ‘Friend, move up here to a better place.’ ¹⁶⁴⁶  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 ¹⁶⁴⁷  the one who humbles ¹⁶⁴⁸  himself will be exalted.”

14:12 He ¹⁶⁴⁹  said also to the man ¹⁶⁵⁰  who had invited him, “When you host a dinner or a banquet, ¹⁶⁵¹  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, ¹⁶⁵²  invite the poor, the crippled, ¹⁶⁵³  the lame, and ¹⁶⁵⁴  the blind. ¹⁶⁵⁵  14:14 Then ¹⁶⁵⁶  you will be blessed, ¹⁶⁵⁷  because they cannot repay you, for you will be repaid ¹⁶⁵⁸  at the resurrection of the righteous.”

The Parable of the Great Banquet

14:15 When ¹⁶⁵⁹  one of those at the meal with Jesus ¹⁶⁶⁰  heard this, he said to him, “Blessed is everyone ¹⁶⁶¹  who will feast ¹⁶⁶²  in the kingdom of God!” ¹⁶⁶³  14:16 But Jesus ¹⁶⁶⁴  said to him, “A man once gave a great banquet ¹⁶⁶⁵  and invited ¹⁶⁶⁶  many guests. ¹⁶⁶⁷  14:17 At ¹⁶⁶⁸  the time for the banquet ¹⁶⁶⁹  he sent his slave ¹⁶⁷⁰  to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all ¹⁶⁷¹  began to make excuses. ¹⁶⁷²  The first said to him, ‘I have bought a field, ¹⁶⁷³  and I must go out and see it. Please excuse me.’ ¹⁶⁷⁴  14:19 Another ¹⁶⁷⁵  said, ‘I have bought five yoke of oxen, ¹⁶⁷⁶  and I am going out ¹⁶⁷⁷  to examine them. Please excuse me.’ 14:20 Another ¹⁶⁷⁸  said, ‘I just got married, and I cannot come.’ ¹⁶⁷⁹  14:21 So ¹⁶⁸⁰  the slave came back and reported this to his master. Then the master of the household was furious ¹⁶⁸¹  and said to his slave, ‘Go out quickly ¹⁶⁸²  to the streets and alleys of the city, ¹⁶⁸³  and bring in the poor, ¹⁶⁸⁴  the crippled, ¹⁶⁸⁵  the blind, and the lame.’ 14:22 Then ¹⁶⁸⁶  the slave said, ‘Sir, what you instructed has been done, and there is still room.’ ¹⁶⁸⁷  14:23 So ¹⁶⁸⁸  the master said to his ¹⁶⁸⁹  slave, ‘Go out to the highways ¹⁶⁹⁰  and country roads ¹⁶⁹¹  and urge ¹⁶⁹²  people ¹⁶⁹³  to come in, so that my house will be filled. ¹⁶⁹⁴  14:24 For I tell you, not one of those individuals ¹⁶⁹⁵  who were invited ¹⁶⁹⁶  will taste my banquet!’” ¹⁶⁹⁷ 

Counting the Cost

14:25 Now large crowds ¹⁶⁹⁸  were accompanying Jesus, ¹⁶⁹⁹  and turning to them he said, 14:26 “If anyone comes to me and does not hate ¹⁷⁰⁰  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ¹⁷⁰¹  he cannot be my disciple. 14:27 Whoever does not carry his own cross ¹⁷⁰²  and follow ¹⁷⁰³  me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down ¹⁷⁰⁴  first and compute the cost ¹⁷⁰⁵  to see if he has enough money to complete it? 14:29 Otherwise, ¹⁷⁰⁶  when he has laid ¹⁷⁰⁷  a foundation and is not able to finish the tower, ¹⁷⁰⁸  all who see it ¹⁷⁰⁹  will begin to make fun of ¹⁷¹⁰  him. 14:30 They will say, ¹⁷¹¹  ‘This man ¹⁷¹²  began to build and was not able to finish!’ ¹⁷¹³  14:31 Or what king, going out to confront another king in battle, will not sit down ¹⁷¹⁴  first and determine whether he is able with ten thousand to oppose ¹⁷¹⁵  the one coming against him with twenty thousand? 14:32 If he cannot succeed, ¹⁷¹⁶  he will send a representative ¹⁷¹⁷  while the other is still a long way off and ask for terms of peace. ¹⁷¹⁸  14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ¹⁷¹⁹ 

14:34 “Salt ¹⁷²⁰  is good, but if salt loses its flavor, ¹⁷²¹  how can its flavor be restored? 14:35 It is of no value ¹⁷²²  for the soil or for the manure pile; it is to be thrown out. ¹⁷²³  The one who has ears to hear had better listen!” ¹⁷²⁴ 

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ¹⁷²⁵  and sinners were coming ¹⁷²⁶  to hear him. 15:2 But ¹⁷²⁷  the Pharisees ¹⁷²⁸  and the experts in the law ¹⁷²⁹  were complaining, ¹⁷³⁰  “This man welcomes ¹⁷³¹  sinners and eats with them.”

15:3 So ¹⁷³²  Jesus ¹⁷³³  told them ¹⁷³⁴  this parable: ¹⁷³⁵  15:4 “Which one ¹⁷³⁶  of you, if he has a hundred ¹⁷³⁷  sheep and loses one of them, would not leave the ninety-nine in the open pasture ¹⁷³⁸  and go look for ¹⁷³⁹  the one that is lost until he finds it? ¹⁷⁴⁰  15:5 Then ¹⁷⁴¹  when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning ¹⁷⁴²  home, he calls together ¹⁷⁴³  his ¹⁷⁴⁴  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner ¹⁷⁴⁵  who repents than over ninety-nine righteous people ¹⁷⁴⁶  who have no need to repent. ¹⁷⁴⁷ 

15:8 “Or what woman, if she has ten silver coins ¹⁷⁴⁸  and loses ¹⁷⁴⁹  one of them, ¹⁷⁵⁰  does not light a lamp, sweep ¹⁷⁵¹  the house, and search thoroughly until she finds it? 15:9 Then ¹⁷⁵²  when she has found it, she calls together her ¹⁷⁵³  friends and neighbors, saying, ‘Rejoice ¹⁷⁵⁴  with me, for I have found the coin ¹⁷⁵⁵  that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels ¹⁷⁵⁶  over one sinner who repents.”

The Parable of the Compassionate Father

15:11 Then ¹⁷⁵⁷  Jesus ¹⁷⁵⁸  said, “A man had two sons. 15:12 The ¹⁷⁵⁹  younger of them said to his ¹⁷⁶⁰  father, ‘Father, give me the share of the estate ¹⁷⁶¹  that will belong ¹⁷⁶²  to me.’ So ¹⁷⁶³  he divided his ¹⁷⁶⁴  assets between them. ¹⁷⁶⁵  15:13 After ¹⁷⁶⁶  a few days, ¹⁷⁶⁷  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ¹⁷⁶⁸  his wealth ¹⁷⁶⁹  with a wild lifestyle. 15:14 Then ¹⁷⁷⁰  after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for ¹⁷⁷¹  one of the citizens of that country, who ¹⁷⁷²  sent him to his fields to feed pigs. ¹⁷⁷³  15:16 He ¹⁷⁷⁴  was longing to eat ¹⁷⁷⁵  the carob pods ¹⁷⁷⁶  the pigs were eating, but ¹⁷⁷⁷  no one gave him anything. 15:17 But when he came to his senses ¹⁷⁷⁸  he said, ‘How many of my father’s hired workers have food ¹⁷⁷⁹  enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned ¹⁷⁸⁰  against heaven ¹⁷⁸¹  and against ¹⁷⁸²  you. 15:19 I am no longer worthy to be called your son; treat me ¹⁷⁸³  like one of your hired workers.”’ 15:20 So ¹⁷⁸⁴  he got up and went to his father. But while he was still a long way from home ¹⁷⁸⁵  his father saw him, and his heart went out to him; ¹⁷⁸⁶  he ran and hugged ¹⁷⁸⁷  his son ¹⁷⁸⁸  and kissed him. 15:21 Then ¹⁷⁸⁹  his son said to him, ‘Father, I have sinned against heaven ¹⁷⁹⁰  and against you; I am no longer worthy to be called your son.’ ¹⁷⁹¹  15:22 But the father said to his slaves, ¹⁷⁹²  ‘Hurry! Bring the best robe, ¹⁷⁹³  and put it on him! Put a ring on his finger ¹⁷⁹⁴  and sandals ¹⁷⁹⁵  on his feet! 15:23 Bring ¹⁷⁹⁶  the fattened calf ¹⁷⁹⁷  and kill it! Let us eat ¹⁷⁹⁸  and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ¹⁷⁹⁹  So ¹⁸⁰⁰  they began to celebrate.

15:25 “Now his older son was in the field. As ¹⁸⁰¹  he came and approached the house, he heard music ¹⁸⁰²  and dancing. 15:26 So ¹⁸⁰³  he called one of the slaves ¹⁸⁰⁴  and asked what was happening. 15:27 The slave replied, ¹⁸⁰⁵  ‘Your brother has returned, and your father has killed the fattened calf ¹⁸⁰⁶  because he got his son ¹⁸⁰⁷  back safe and sound.’ 15:28 But the older son ¹⁸⁰⁸  became angry ¹⁸⁰⁹  and refused ¹⁸¹⁰  to go in. His father came out and appealed to him, 15:29 but he answered ¹⁸¹¹  his father, ‘Look! These many years I have worked like a slave ¹⁸¹²  for you, and I never disobeyed your commands. Yet ¹⁸¹³  you never gave me even a goat ¹⁸¹⁴  so that I could celebrate with my friends! 15:30 But when this son of yours ¹⁸¹⁵  came back, who has devoured ¹⁸¹⁶  your assets with prostitutes, ¹⁸¹⁷  you killed the fattened calf ¹⁸¹⁸  for him!’ 15:31 Then ¹⁸¹⁹  the father ¹⁸²⁰  said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate ¹⁸²¹  to celebrate and be glad, for your brother ¹⁸²²  was dead, and is alive; he was lost and is found.’” ¹⁸²³ 

The Parable of the Clever Steward

16:1 Jesus ¹⁸²⁴  also said to the disciples, “There was a rich man who was informed of accusations ¹⁸²⁵  that his manager ¹⁸²⁶  was wasting ¹⁸²⁷  his assets. 16:2 So ¹⁸²⁸  he called the manager ¹⁸²⁹  in and said to him, ‘What is this I hear about you? ¹⁸³⁰  Turn in the account of your administration, ¹⁸³¹  because you can no longer be my manager.’ 16:3 Then ¹⁸³²  the manager said to himself, ‘What should I do, since my master is taking my position ¹⁸³³  away from me? I’m not strong enough to dig, ¹⁸³⁴  and I’m too ashamed ¹⁸³⁵  to beg. 16:4 I know ¹⁸³⁶  what to do so that when I am put out of management, people will welcome me into their homes.’ ¹⁸³⁷  16:5 So ¹⁸³⁸  he contacted ¹⁸³⁹  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man ¹⁸⁴⁰  replied, ‘A hundred measures ¹⁸⁴¹  of olive oil.’ The manager ¹⁸⁴²  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ¹⁸⁴³  16:7 Then he said to another, ‘And how much do you owe?’ The second man ¹⁸⁴⁴  replied, ‘A hundred measures ¹⁸⁴⁵  of wheat.’ The manager ¹⁸⁴⁶  said to him, ‘Take your bill, and write eighty.’ ¹⁸⁴⁷  16:8 The ¹⁸⁴⁸  master commended the dishonest ¹⁸⁴⁹  manager because he acted shrewdly. ¹⁸⁵⁰  For the people ¹⁸⁵¹  of this world are more shrewd in dealing with their contemporaries ¹⁸⁵²  than the people ¹⁸⁵³  of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ¹⁸⁵⁴  so that when it runs out you will be welcomed ¹⁸⁵⁵  into the eternal homes. ¹⁸⁵⁶ 

16:10 “The one who is faithful in a very little ¹⁸⁵⁷  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy ¹⁸⁵⁸  in handling worldly wealth, ¹⁸⁵⁹  who will entrust you with the true riches? ¹⁸⁶⁰  16:12 And if you haven’t been trustworthy ¹⁸⁶¹  with someone else’s property, ¹⁸⁶²  who will give you your own ¹⁸⁶³ ? 16:13 No servant can serve two masters, for either he will hate ¹⁸⁶⁴  the one and love the other, or he will be devoted to the one and despise ¹⁸⁶⁵  the other. You cannot serve God and money.” ¹⁸⁶⁶ 

More Warnings about the Pharisees

16:14 The Pharisees ¹⁸⁶⁷  (who loved money) heard all this and ridiculed ¹⁸⁶⁸  him. 16:15 But ¹⁸⁶⁹  Jesus ¹⁸⁷⁰  said to them, “You are the ones who justify yourselves in men’s eyes, ¹⁸⁷¹  but God knows your hearts. For what is highly prized ¹⁸⁷²  among men is utterly detestable ¹⁸⁷³  in God’s sight.

16:16 “The law and the prophets were in force ¹⁸⁷⁴  until John; ¹⁸⁷⁵  since then, ¹⁸⁷⁶  the good news of the kingdom of God ¹⁸⁷⁷  has been proclaimed, and everyone is urged to enter it. ¹⁸⁷⁸  16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter ¹⁸⁷⁹  in the law to become void. ¹⁸⁸⁰ 

16:18 “Everyone who divorces his wife and marries ¹⁸⁸¹  someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ¹⁸⁸²  and fine linen and who feasted sumptuously ¹⁸⁸³  every day. 16:20 But at his gate lay ¹⁸⁸⁴  a poor man named Lazarus ¹⁸⁸⁵  whose body was covered with sores, ¹⁸⁸⁶  16:21 who longed to eat ¹⁸⁸⁷  what fell from the rich man’s table. In addition, the dogs ¹⁸⁸⁸  came and licked ¹⁸⁸⁹  his sores.

16:22 “Now ¹⁸⁹⁰  the poor man died and was carried by the angels to Abraham’s side. ¹⁸⁹¹  The ¹⁸⁹²  rich man also died and was buried. ¹⁸⁹³  16:23 And in hell, ¹⁸⁹⁴  as he was in torment, ¹⁸⁹⁵  he looked up ¹⁸⁹⁶  and saw Abraham far off with Lazarus at his side. ¹⁸⁹⁷  16:24 So ¹⁸⁹⁸  he called out, ¹⁸⁹⁹  ‘Father Abraham, have mercy on me, and send Lazarus ¹⁹⁰⁰  to dip the tip of his finger ¹⁹⁰¹  in water and cool my tongue, because I am in anguish ¹⁹⁰²  in this fire.’ ¹⁹⁰³  16:25 But Abraham said, ‘Child, ¹⁹⁰⁴  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ¹⁹⁰⁵  16:26 Besides all this, ¹⁹⁰⁶  a great chasm ¹⁹⁰⁷  has been fixed between us, ¹⁹⁰⁸  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So ¹⁹⁰⁹  the rich man ¹⁹¹⁰  said, ‘Then I beg you, father – send Lazarus ¹⁹¹¹  to my father’s house 16:28 (for I have five brothers) to warn ¹⁹¹²  them so that they don’t come ¹⁹¹³  into this place of torment.’ 16:29 But Abraham said, ¹⁹¹⁴  ‘They have Moses and the prophets; they must respond to ¹⁹¹⁵  them.’ 16:30 Then ¹⁹¹⁶  the rich man ¹⁹¹⁷  said, ‘No, father Abraham, but if someone from the dead ¹⁹¹⁸  goes to them, they will repent.’ 16:31 He ¹⁹¹⁹  replied to him, ‘If they do not respond to ¹⁹²⁰  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹⁹²¹ 

Sin, Forgiveness, Faith, and Service

17:1 Jesus ¹⁹²²  said to his disciples, “Stumbling blocks are sure to come, but woe ¹⁹²³  to the one through whom they come! 17:2 It would be better for him to have a millstone ¹⁹²⁴  tied around his neck and be thrown into the sea ¹⁹²⁵  than for him to cause one of these little ones to sin. ¹⁹²⁶  17:3 Watch ¹⁹²⁷  yourselves! If ¹⁹²⁸  your brother ¹⁹²⁹  sins, rebuke him. If ¹⁹³⁰  he repents, forgive him. 17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ¹⁹³¹  him.”

17:5 The ¹⁹³²  apostles said to the Lord, “Increase our faith!” ¹⁹³³  17:6 So ¹⁹³⁴  the Lord replied, ¹⁹³⁵  “If ¹⁹³⁶  you had faith the size of ¹⁹³⁷  a mustard seed, you could say to this black mulberry ¹⁹³⁸  tree, ‘Be pulled out by the roots and planted in the sea,’ ¹⁹³⁹  and it would obey ¹⁹⁴⁰  you.

17:7 “Would any one of you say ¹⁹⁴¹  to your slave ¹⁹⁴²  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ¹⁹⁴³  17:8 Won’t ¹⁹⁴⁴  the master ¹⁹⁴⁵  instead say to him, ‘Get my dinner ready, and make yourself ready ¹⁹⁴⁶  to serve me while ¹⁹⁴⁷  I eat and drink. Then ¹⁹⁴⁸  you may eat and drink’? 17:9 He won’t thank the slave because he did what he was told, ¹⁹⁴⁹  will he? ¹⁹⁵⁰  17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ¹⁹⁵¹  we have only done what was our duty.’” ¹⁹⁵² 

The Grateful Leper

17:11 Now on ¹⁹⁵³  the way to Jerusalem, ¹⁹⁵⁴  Jesus ¹⁹⁵⁵  was passing along ¹⁹⁵⁶  between Samaria and Galilee. 17:12 As ¹⁹⁵⁷  he was entering ¹⁹⁵⁸  a village, ten men with leprosy ¹⁹⁵⁹  met him. They ¹⁹⁶⁰  stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy ¹⁹⁶¹  on us.” 17:14 When ¹⁹⁶²  he saw them he said, “Go ¹⁹⁶³  and show yourselves to the priests.” ¹⁹⁶⁴  And ¹⁹⁶⁵  as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising ¹⁹⁶⁶  God with a loud voice. 17:16 He ¹⁹⁶⁷  fell with his face to the ground ¹⁹⁶⁸  at Jesus’ feet and thanked him. ¹⁹⁶⁹  (Now ¹⁹⁷⁰  he was a Samaritan.) ¹⁹⁷¹  17:17 Then ¹⁹⁷²  Jesus said, ¹⁹⁷³  “Were ¹⁹⁷⁴  not ten cleansed? Where are the other ¹⁹⁷⁵  nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” ¹⁹⁷⁶  17:19 Then ¹⁹⁷⁷  he said to the man, ¹⁹⁷⁸  “Get up and go your way. Your faith has made you well.” ¹⁹⁷⁹ 

The Coming of the Kingdom

17:20 Now at one point ¹⁹⁸⁰  the Pharisees ¹⁹⁸¹  asked Jesus ¹⁹⁸²  when the kingdom of God ¹⁹⁸³  was coming, so he answered, “The kingdom of God is not coming with signs ¹⁹⁸⁴  to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ¹⁹⁸⁵  in your midst.” ¹⁹⁸⁶ 

The Coming of the Son of Man

17:22 Then ¹⁹⁸⁷  he said to the disciples, “The days are coming when you will desire to see one of the days ¹⁹⁸⁸  of the Son of Man, and you will not see it. 17:23 Then people ¹⁹⁸⁹  will say to you, ‘Look, there he is!’ ¹⁹⁹⁰  or ‘Look, here he is!’ Do not go out or chase after them. ¹⁹⁹¹  17:24 For just like the lightning flashes ¹⁹⁹²  and lights up the sky from one side to the other, so will the Son of Man be in his day. ¹⁹⁹³  17:25 But first he must ¹⁹⁹⁴  suffer many things and be rejected by this generation. 17:26 Just ¹⁹⁹⁵  as it was ¹⁹⁹⁶  in the days of Noah, ¹⁹⁹⁷  so too it will be in the days of the Son of Man. 17:27 People ¹⁹⁹⁸  were eating, ¹⁹⁹⁹  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ²⁰⁰⁰  the flood came and destroyed them all. ²⁰⁰¹  17:28 Likewise, just as it was ²⁰⁰²  in the days of Lot, people ²⁰⁰³  were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ²⁰⁰⁴  17:30 It will be the same on the day the Son of Man is revealed. 17:31 On that day, anyone who is on the roof, ²⁰⁰⁵  with his goods in the house, must not come down ²⁰⁰⁶  to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! ²⁰⁰⁷  17:33 Whoever tries to keep ²⁰⁰⁸  his life will lose it, but whoever loses his life ²⁰⁰⁹  will preserve it. 17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ²⁰¹⁰  17:35 There will be two women grinding grain together; ²⁰¹¹  one will be taken and the other left.”

17:36 [[EMPTY]] ²⁰¹² 

17:37 Then ²⁰¹³  the disciples ²⁰¹⁴  said ²⁰¹⁵  to him, “Where, ²⁰¹⁶  Lord?” He replied to them, “Where the dead body ²⁰¹⁷  is, there the vultures ²⁰¹⁸  will gather.” ²⁰¹⁹ 

Prayer and the Parable of the Persistent Widow

18:1 Then ²⁰²⁰  Jesus ²⁰²¹  told them a parable to show them they should always ²⁰²²  pray and not lose heart. ²⁰²³  18:2 He said, ²⁰²⁴  “In a certain city ²⁰²⁵  there was a judge ²⁰²⁶  who neither feared God nor respected people. ²⁰²⁷  18:3 There was also a widow ²⁰²⁸  in that city ²⁰²⁹  who kept coming ²⁰³⁰  to him and saying, ‘Give me justice against my adversary.’ 18:4 For ²⁰³¹  a while he refused, but later on ²⁰³²  he said to himself, ‘Though I neither fear God nor have regard for people, ²⁰³³  18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ²⁰³⁴  by her unending pleas.’” ²⁰³⁵  18:6 And the Lord said, “Listen to what the unrighteous judge says! ²⁰³⁶  18:7 Won’t ²⁰³⁷  God give justice to his chosen ones, who cry out ²⁰³⁸  to him day and night? ²⁰³⁹  Will he delay ²⁰⁴⁰  long to help them? 18:8 I tell you, he will give them justice speedily. ²⁰⁴¹  Nevertheless, when the Son of Man comes, will he find faith ²⁰⁴²  on earth?”

The Parable of the Pharisee and Tax Collector

18:9 Jesus ²⁰⁴³  also told this parable to some who were confident that they were righteous and looked down ²⁰⁴⁴  on everyone else. 18:10 “Two men went up ²⁰⁴⁵  to the temple to pray, one a Pharisee ²⁰⁴⁶  and the other a tax collector. ²⁰⁴⁷  18:11 The Pharisee stood and prayed about himself like this: ²⁰⁴⁸  ‘God, I thank ²⁰⁴⁹  you that I am not like other people: ²⁰⁵⁰  extortionists, ²⁰⁵¹  unrighteous people, ²⁰⁵²  adulterers – or even like this tax collector. ²⁰⁵³  18:12 I fast twice ²⁰⁵⁴  a week; I give a tenth ²⁰⁵⁵  of everything I get.’ 18:13 The tax collector, however, stood ²⁰⁵⁶  far off and would not even look up ²⁰⁵⁷  to heaven, but beat his breast and said, ‘God, be merciful ²⁰⁵⁸  to me, sinner that I am!’ ²⁰⁵⁹  18:14 I tell you that this man went down to his home justified ²⁰⁶⁰  rather than the Pharisee. ²⁰⁶¹  For everyone who exalts ²⁰⁶²  himself will be humbled, but he who humbles himself will be exalted.”

Jesus and Little Children

18:15 Now people ²⁰⁶³  were even bringing their babies ²⁰⁶⁴  to him for him to touch. ²⁰⁶⁵  But when the disciples saw it, they began to scold those who brought them. ²⁰⁶⁶  18:16 But Jesus called for the children, ²⁰⁶⁷  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ²⁰⁶⁸  belongs to such as these. ²⁰⁶⁹  18:17 I tell you the truth, ²⁰⁷⁰  whoever does not receive ²⁰⁷¹  the kingdom of God like a child ²⁰⁷²  will never ²⁰⁷³  enter it.”

The Wealthy Ruler

18:18 Now ²⁰⁷⁴  a certain ruler ²⁰⁷⁵  asked him, “Good teacher, what must I do to inherit eternal life?” ²⁰⁷⁶  18:19 Jesus ²⁰⁷⁷  said to him, “Why do you call me good? ²⁰⁷⁸  No one is good except God alone. 18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” ²⁰⁷⁹  18:21 The man ²⁰⁸⁰  replied, “I have wholeheartedly obeyed ²⁰⁸¹  all these laws ²⁰⁸²  since my youth.” ²⁰⁸³  18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ²⁰⁸⁴  and give the money ²⁰⁸⁵  to the poor, ²⁰⁸⁶  and you will have treasure ²⁰⁸⁷  in heaven. Then ²⁰⁸⁸  come, follow me.” 18:23 But when the man ²⁰⁸⁹  heard this he became very sad, ²⁰⁹⁰  for he was extremely wealthy. 18:24 When Jesus noticed this, ²⁰⁹¹  he said, “How hard ²⁰⁹²  it is for the rich to enter the kingdom of God! ²⁰⁹³  18:25 In fact, it is easier for a camel to go through the eye of a needle ²⁰⁹⁴  than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then ²⁰⁹⁵  who can be saved?” ²⁰⁹⁶  18:27 He replied, “What is impossible ²⁰⁹⁷  for mere humans ²⁰⁹⁸  is possible for God.” 18:28 And Peter said, “Look, we have left everything we own ²⁰⁹⁹  to follow you!” ²¹⁰⁰  18:29 Then ²¹⁰¹  Jesus ²¹⁰²  said to them, “I tell you the truth, ²¹⁰³  there is no one who has left home or wife or brothers ²¹⁰⁴  or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more ²¹⁰⁵  in this age ²¹⁰⁶  – and in the age to come, eternal life.” ²¹⁰⁷ 

Another Prediction of Jesus’ Passion

18:31 Then ²¹⁰⁸  Jesus ²¹⁰⁹  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ²¹¹⁰  and everything that is written about the Son of Man by the prophets will be accomplished. ²¹¹¹  18:32 For he will be handed over ²¹¹²  to the Gentiles; he will be mocked, ²¹¹³  mistreated, ²¹¹⁴  and spat on. ²¹¹⁵  18:33 They will flog him severely ²¹¹⁶  and kill him. Yet ²¹¹⁷  on the third day he will rise again.” 18:34 But ²¹¹⁸  the twelve ²¹¹⁹  understood none of these things. This ²¹²⁰  saying was hidden from them, and they did not grasp ²¹²¹  what Jesus meant. ²¹²² 

Healing a Blind Man

18:35 As ²¹²³  Jesus ²¹²⁴  approached ²¹²⁵  Jericho, ²¹²⁶  a blind man was sitting by the road begging. 18:36 When he heard a crowd going by, he asked what was going on. 18:37 They ²¹²⁷  told him, “Jesus the Nazarene is passing by.” 18:38 So ²¹²⁸  he called out, ²¹²⁹  “Jesus, Son of David, ²¹³⁰  have mercy ²¹³¹  on me!” 18:39 And those who were in front ²¹³²  scolded ²¹³³  him to get him to be quiet, but he shouted ²¹³⁴  even more, “Son of David, have mercy on me!” 18:40 So ²¹³⁵  Jesus stopped and ordered the beggar ²¹³⁶  to be brought to him. When the man ²¹³⁷  came near, Jesus ²¹³⁸  asked him, 18:41 “What do you want me to do for you?” He replied, ²¹³⁹  “Lord, let me see again.” ²¹⁴⁰  18:42 Jesus ²¹⁴¹  said to him, “Receive ²¹⁴²  your sight; your faith has healed you.” ²¹⁴³  18:43 And immediately he regained ²¹⁴⁴  his sight and followed Jesus, ²¹⁴⁵  praising ²¹⁴⁶  God. When ²¹⁴⁷  all the people saw it, they too ²¹⁴⁸  gave praise to God.

Jesus and Zacchaeus

19:1 Jesus ²¹⁴⁹  entered Jericho ²¹⁵⁰  and was passing through it. 19:2 Now ²¹⁵¹  a man named Zacchaeus was there; he was a chief tax collector ²¹⁵²  and was rich. 19:3 He ²¹⁵³  was trying to get a look at Jesus, ²¹⁵⁴  but being a short man he could not see over the crowd. ²¹⁵⁵  19:4 So ²¹⁵⁶  he ran on ahead and climbed up into a sycamore tree ²¹⁵⁷  to see him, because Jesus ²¹⁵⁸  was going to pass that way. 19:5 And when Jesus came to that place, he looked up ²¹⁵⁹  and said to him, “Zacchaeus, come down quickly, ²¹⁶⁰  because I must ²¹⁶¹  stay at your house today.” ²¹⁶²  19:6 So he came down quickly ²¹⁶³  and welcomed Jesus ²¹⁶⁴  joyfully. ²¹⁶⁵  19:7 And when the people ²¹⁶⁶  saw it, they all complained, ²¹⁶⁷  “He has gone in to be the guest of a man who is a sinner.” ²¹⁶⁸  19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ²¹⁶⁹  to the poor, and if ²¹⁷⁰  I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then ²¹⁷¹  Jesus said to him, “Today salvation ²¹⁷²  has come to this household, ²¹⁷³  because he too is a son of Abraham! ²¹⁷⁴  19:10 For the Son of Man came ²¹⁷⁵  to seek and to save the lost.”

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ²¹⁷⁶  proceeded to tell a parable, because he was near to Jerusalem, ²¹⁷⁷  and because they thought ²¹⁷⁸  that the kingdom of God ²¹⁷⁹  was going to ²¹⁸⁰  appear immediately. 19:12 Therefore he said, “A nobleman ²¹⁸¹  went to a distant country to receive ²¹⁸²  for himself a kingdom and then return. ²¹⁸³  19:13 And he summoned ten of his slaves, ²¹⁸⁴  gave them ten minas, ²¹⁸⁵  and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens ²¹⁸⁶  hated ²¹⁸⁷  him and sent a delegation after him, saying, ‘We do not want this man ²¹⁸⁸  to be king ²¹⁸⁹  over us!’ 19:15 When ²¹⁹⁰  he returned after receiving the kingdom, he summoned ²¹⁹¹  these slaves to whom he had given the money. He wanted ²¹⁹²  to know how much they had earned ²¹⁹³  by trading. 19:16 So ²¹⁹⁴  the first one came before him and said, ‘Sir, ²¹⁹⁵  your mina ²¹⁹⁶  has made ten minas more.’ 19:17 And the king ²¹⁹⁷  said to him, ‘Well done, good slave! Because you have been faithful ²¹⁹⁸  in a very small matter, you will have authority ²¹⁹⁹  over ten cities.’ 19:18 Then ²²⁰⁰  the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So ²²⁰¹  the king ²²⁰²  said to him, ‘And you are to be over five cities.’ 19:20 Then another ²²⁰³  slave ²²⁰⁴  came and said, ‘Sir, here is ²²⁰⁵  your mina that I put away for safekeeping ²²⁰⁶  in a piece of cloth. ²²⁰⁷  19:21 For I was afraid of you, because you are a severe ²²⁰⁸  man. You withdraw ²²⁰⁹  what you did not deposit ²²¹⁰  and reap what you did not sow.’ 19:22 The king ²²¹¹  said to him, ‘I will judge you by your own words, ²²¹²  you wicked slave! ²²¹³  So you knew, did you, that I was a severe ²²¹⁴  man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put ²²¹⁵  my money in the bank, ²²¹⁶  so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, ²²¹⁷  ‘Take the mina from him, and give it to the one who has ten.’ ²²¹⁸  19:25 But ²²¹⁹  they said to him, ‘Sir, he has ten minas already!’ ²²²⁰  19:26 ‘I tell you that everyone who has will be given more, ²²²¹  but from the one who does not have, even what he has will be taken away. ²²²²  19:27 But as for these enemies of mine who did not want me to be their king, ²²²³  bring them here and slaughter ²²²⁴  them ²²²⁵  in front of me!’”

The Triumphal Entry

19:28 After Jesus ²²²⁶  had said this, he continued on ahead, ²²²⁷  going up to Jerusalem. ²²²⁸  19:29 Now ²²²⁹  when he approached Bethphage ²²³⁰  and Bethany, at the place called the Mount of Olives, ²²³¹  he sent two of the disciples, 19:30 telling them, ²²³²  “Go to the village ahead of you. ²²³³  When ²²³⁴  you enter it, you will find a colt tied there that has never been ridden. ²²³⁵  Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ²²³⁶  it.’” 19:32 So those who were sent ahead found ²²³⁷  it exactly ²²³⁸  as he had told them. 19:33 As ²²³⁹  they were untying the colt, its owners asked them, ²²⁴⁰  “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then ²²⁴¹  they brought it to Jesus, threw their cloaks ²²⁴²  on the colt, ²²⁴³  and had Jesus get on ²²⁴⁴  it. 19:36 As ²²⁴⁵  he rode along, they ²²⁴⁶  spread their cloaks on the road. 19:37 As he approached the road leading down from ²²⁴⁷  the Mount of Olives, ²²⁴⁸  the whole crowd of his ²²⁴⁹  disciples began to rejoice ²²⁵⁰  and praise ²²⁵¹  God with a loud voice for all the mighty works ²²⁵²  they had seen: ²²⁵³  19:38 “Blessed is the king ²²⁵⁴  who comes in the name of the Lord! ²²⁵⁵  Peace in heaven and glory in the highest!” 19:39 But ²²⁵⁶  some of the Pharisees ²²⁵⁷  in the crowd said to him, “Teacher, rebuke your disciples.” ²²⁵⁸  19:40 He answered, ²²⁵⁹  “I tell you, if they ²²⁶⁰  keep silent, the very stones ²²⁶¹  will cry out!”

Jesus Weeps for Jerusalem under Judgment

19:41 Now ²²⁶²  when Jesus ²²⁶³  approached ²²⁶⁴  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ²²⁶⁵  even you, the things that make for peace! ²²⁶⁶  But now they are hidden ²²⁶⁷  from your eyes. 19:43 For the days will come upon you when your enemies will build ²²⁶⁸  an embankment ²²⁶⁹  against you and surround you and close in on you from every side. 19:44 They will demolish you ²²⁷⁰  – you and your children within your walls ²²⁷¹  – and they will not leave within you one stone ²²⁷²  on top of another, ²²⁷³  because you did not recognize the time of your visitation from God.” ²²⁷⁴ 

Cleansing the Temple

19:45 Then ²²⁷⁵  Jesus ²²⁷⁶  entered the temple courts ²²⁷⁷  and began to drive out those who were selling things there, ²²⁷⁸  19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ²²⁷⁹  but you have turned it into a den ²²⁸⁰  of robbers!” ²²⁸¹ 

19:47 Jesus ²²⁸²  was teaching daily in the temple courts. The chief priests and the experts in the law ²²⁸³  and the prominent leaders among the people were seeking to assassinate ²²⁸⁴  him, 19:48 but ²²⁸⁵  they could not find a way to do it, ²²⁸⁶  for all the people hung on his words. ²²⁸⁷ 

The Authority of Jesus

20:1 Now one ²²⁸⁸  day, as Jesus ²²⁸⁹  was teaching the people in the temple courts ²²⁹⁰  and proclaiming ²²⁹¹  the gospel, the chief priests and the experts in the law ²²⁹²  with the elders came up ²²⁹³  20:2 and said to him, ²²⁹⁴  “Tell us: By what authority ²²⁹⁵  are you doing these things? ²²⁹⁶  Or who it is who gave you this authority?” 20:3 He answered them, ²²⁹⁷  “I will also ask you a question, and you tell me: 20:4 John’s baptism ²²⁹⁸  – was it from heaven or from people?” ²²⁹⁹  20:5 So ²³⁰⁰  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” 20:7 So ²³⁰¹  they replied that they did not know ²³⁰²  where it came from. 20:8 Then ²³⁰³  Jesus said to them, “Neither will I tell you ²³⁰⁴  by whose authority ²³⁰⁵  I do these things.”

The Parable of the Tenants

20:9 Then ²³⁰⁶  he began to tell the people this parable: “A man ²³⁰⁷  planted a vineyard, ²³⁰⁸  leased it to tenant farmers, ²³⁰⁹  and went on a journey for a long time. 20:10 When harvest time came, he sent a slave ²³¹⁰  to the tenants so that they would give ²³¹¹  him his portion of the crop. ²³¹²  However, the tenants beat his slave ²³¹³  and sent him away empty-handed. 20:11 So ²³¹⁴  he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. ²³¹⁵  20:12 So ²³¹⁶  he sent still a third. They even wounded this one, and threw him out. 20:13 Then ²³¹⁷  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ²³¹⁸  perhaps they will respect him.’ 20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’ 20:15 So ²³¹⁹  they threw him out of the vineyard and killed ²³²⁰  him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy ²³²¹  those tenants and give the vineyard to others.” ²³²²  When the people ²³²³  heard this, they said, “May this never happen!” ²³²⁴  20:17 But Jesus ²³²⁵  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ²³²⁶  20:18 Everyone who falls on this stone will be broken to pieces, ²³²⁷  and the one on whom it falls will be crushed.” ²³²⁸  20:19 Then ²³²⁹  the experts in the law ²³³⁰  and the chief priests wanted to arrest ²³³¹  him that very hour, because they realized he had told this parable against them. But ²³³²  they were afraid of the people.

Paying Taxes to Caesar

20:20 Then ²³³³  they watched him carefully and sent spies who pretended to be sincere. ²³³⁴  They wanted to take advantage of what he might say ²³³⁵  so that they could deliver him up to the authority and jurisdiction ²³³⁶  of the governor. 20:21 Thus ²³³⁷  they asked him, “Teacher, we know that you speak and teach correctly, ²³³⁸  and show no partiality, but teach the way of God in accordance with the truth. ²³³⁹  20:22 Is it right ²³⁴⁰  for us to pay the tribute tax ²³⁴¹  to Caesar ²³⁴²  or not?” 20:23 But Jesus ²³⁴³  perceived their deceit ²³⁴⁴  and said to them, 20:24 “Show me a denarius. ²³⁴⁵  Whose image ²³⁴⁶  and inscription are on it?” ²³⁴⁷  They said, “Caesar’s.” 20:25 So ²³⁴⁸  he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ²³⁴⁹  20:26 Thus ²³⁵⁰  they were unable in the presence of the people to trap ²³⁵¹  him with his own words. ²³⁵²  And stunned ²³⁵³  by his answer, they fell silent.

Marriage and the Resurrection

20:27 Now some Sadducees ²³⁵⁴  (who contend that there is no resurrection) ²³⁵⁵  came to him. 20:28 They asked him, ²³⁵⁶  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ²³⁵⁷  must marry ²³⁵⁸  the widow and father children ²³⁵⁹  for his brother. ²³⁶⁰  20:29 Now there were seven brothers. The first one married a woman ²³⁶¹  and died without children. 20:30 The second ²³⁶²  20:31 and then the third married her, and in this same way all seven died, leaving no children. 20:32 Finally the woman died too. 20:33 In the resurrection, therefore, whose wife will the woman be? ²³⁶³  For all seven had married her.” ²³⁶⁴ 

20:34 So ²³⁶⁵  Jesus said to them, “The people of this age ²³⁶⁶  marry and are given in marriage. 20:35 But those who are regarded as worthy to share in ²³⁶⁷  that age and in the resurrection from the dead neither marry nor are given in marriage. ²³⁶⁸  20:36 In fact, they can no longer die, because they are equal to angels ²³⁶⁹  and are sons of God, since they are ²³⁷⁰  sons ²³⁷¹  of the resurrection. 20:37 But even Moses revealed that the dead are raised ²³⁷²  in the passage about the bush, ²³⁷³  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ²³⁷⁴  20:38 Now he is not God of the dead, but of the living, ²³⁷⁵  for all live before him.” ²³⁷⁶  20:39 Then ²³⁷⁷  some of the experts in the law ²³⁷⁸  answered, “Teacher, you have spoken well!” ²³⁷⁹  20:40 For they did not dare any longer to ask ²³⁸⁰  him anything.

The Messiah: David’s Son and Lord

20:41 But ²³⁸¹  he said to them, “How is it that they say that the Christ ²³⁸²  is David’s son? ²³⁸³  20:42 For David himself says in the book of Psalms,

‘The Lord said to my ²³⁸⁴  lord,

“Sit at my right hand,

20:43 until I make your enemies a footstool for your feet.”’ ²³⁸⁵ 

20:44 If David then calls him ‘Lord,’ how can he be his son?” ²³⁸⁶ 

Jesus Warns the Disciples against Pride

20:45 As ²³⁸⁷  all the people were listening, Jesus ²³⁸⁸  said to his disciples, 20:46 “Beware ²³⁸⁹  of the experts in the law. ²³⁹⁰  They ²³⁹¹  like walking around in long robes, and they love elaborate greetings ²³⁹²  in the marketplaces and the best seats ²³⁹³  in the synagogues ²³⁹⁴  and the places of honor at banquets. 20:47 They ²³⁹⁵  devour ²³⁹⁶  widows’ property, ²³⁹⁷  and as a show make long prayers. They will receive a more severe punishment.”

The Widow’s Offering

21:1 Jesus ²³⁹⁸  looked up ²³⁹⁹  and saw the rich putting their gifts into the offering box. ²⁴⁰⁰  21:2 He also saw a poor widow put in two small copper coins. ²⁴⁰¹  21:3 He ²⁴⁰²  said, “I tell you the truth, ²⁴⁰³  this poor widow has put in more than all of them. ²⁴⁰⁴  21:4 For they all offered their gifts out of their wealth. ²⁴⁰⁵  But she, out of her poverty, put in everything she had to live on.” ²⁴⁰⁶ 

The Signs of the End of the Age

21:5 Now ²⁴⁰⁷  while some were speaking about the temple, how it was adorned ²⁴⁰⁸  with beautiful stones and offerings, ²⁴⁰⁹  Jesus ²⁴¹⁰  said, 21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ²⁴¹¹  All will be torn down!” ²⁴¹²  21:7 So ²⁴¹³  they asked him, ²⁴¹⁴  “Teacher, when will these things ²⁴¹⁵  happen? And what will be the sign that ²⁴¹⁶  these things are about to take place?” 21:8 He ²⁴¹⁷  said, “Watch out ²⁴¹⁸  that you are not misled. For many will come in my name, saying, ‘I am he,’ ²⁴¹⁹  and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, ²⁴²⁰  do not be afraid. ²⁴²¹  For these things must happen first, but the end will not come at once.” ²⁴²² 

Persecution of Disciples

21:10 Then he said to them, “Nation will rise up in arms ²⁴²³  against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines ²⁴²⁴  and plagues in various places, and there will be terrifying sights ²⁴²⁵  and great signs ²⁴²⁶  from heaven. 21:12 But before all this, ²⁴²⁷  they will seize ²⁴²⁸  you and persecute you, handing you over to the synagogues ²⁴²⁹  and prisons. You ²⁴³⁰  will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. ²⁴³¹  21:14 Therefore be resolved ²⁴³²  not to rehearse ²⁴³³  ahead of time how to make your defense. 21:15 For I will give you the words ²⁴³⁴  along with the wisdom ²⁴³⁵  that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, ²⁴³⁶  brothers, relatives, ²⁴³⁷  and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. ²⁴³⁸  21:18 Yet ²⁴³⁹  not a hair of your head will perish. ²⁴⁴⁰  21:19 By your endurance ²⁴⁴¹  you will gain ²⁴⁴²  your lives. ²⁴⁴³ 

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ²⁴⁴⁴  surrounded ²⁴⁴⁵  by armies, then know that its ²⁴⁴⁶  desolation ²⁴⁴⁷  has come near. 21:21 Then those who are in Judea must flee ²⁴⁴⁸  to the mountains. Those ²⁴⁴⁹  who are inside the city must depart. Those ²⁴⁵⁰  who are out in the country must not enter it, 21:22 because these are days of vengeance, ²⁴⁵¹  to fulfill ²⁴⁵²  all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ²⁴⁵³  on the earth and wrath against this people. 21:24 They ²⁴⁵⁴  will fall by the edge ²⁴⁵⁵  of the sword and be led away as captives ²⁴⁵⁶  among all nations. Jerusalem ²⁴⁵⁷  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ²⁴⁵⁸ 

The Arrival of the Son of Man

21:25 “And there will be signs in the sun and moon and stars, ²⁴⁵⁹  and on the earth nations will be in distress, ²⁴⁶⁰  anxious ²⁴⁶¹  over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear ²⁴⁶²  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ²⁴⁶³  21:27 Then ²⁴⁶⁴  they will see the Son of Man arriving in a cloud ²⁴⁶⁵  with power and great glory. 21:28 But when these things ²⁴⁶⁶  begin to happen, stand up and raise your heads, because your redemption ²⁴⁶⁷  is drawing near.”

The Parable of the Fig Tree

21:29 Then ²⁴⁶⁸  he told them a parable: “Look at the fig tree and all the other trees. ²⁴⁶⁹  21:30 When they sprout leaves, you see ²⁴⁷⁰  for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know ²⁴⁷¹  that the kingdom of God ²⁴⁷²  is near. 21:32 I tell you the truth, ²⁴⁷³  this generation ²⁴⁷⁴  will not pass away until all these things take place. 21:33 Heaven and earth will pass away, but my words will never pass away. ²⁴⁷⁵ 

Be Ready!

21:34 “But be on your guard ²⁴⁷⁶  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ²⁴⁷⁷  21:35 For ²⁴⁷⁸  it will overtake ²⁴⁷⁹  all who live on the face of the whole earth. ²⁴⁸⁰  21:36 But stay alert at all times, ²⁴⁸¹  praying that you may have strength to escape all these things that must ²⁴⁸²  happen, and to stand before the Son of Man.”

21:37 So ²⁴⁸³  every day Jesus ²⁴⁸⁴  was teaching in the temple courts, ²⁴⁸⁵  but at night he went and stayed ²⁴⁸⁶  on the Mount of Olives. ²⁴⁸⁷  21:38 And all the people ²⁴⁸⁸  came to him early in the morning to listen to him in the temple courts. ²⁴⁸⁹ 

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ²⁴⁹⁰  which is called the Passover, was approaching. 22:2 The ²⁴⁹¹  chief priests and the experts in the law ²⁴⁹²  were trying to find some way ²⁴⁹³  to execute ²⁴⁹⁴  Jesus, ²⁴⁹⁵  for they were afraid of the people. ²⁴⁹⁶ 

22:3 Then ²⁴⁹⁷  Satan ²⁴⁹⁸  entered Judas, the one called Iscariot, who was one of the twelve. ²⁴⁹⁹  22:4 He went away and discussed with the chief priests and officers of the temple guard ²⁵⁰⁰  how he might ²⁵⁰¹  betray Jesus, ²⁵⁰²  handing him over to them. ²⁵⁰³  22:5 They ²⁵⁰⁴  were delighted ²⁵⁰⁵  and arranged to give him money. ²⁵⁰⁶  22:6 So ²⁵⁰⁷  Judas ²⁵⁰⁸  agreed and began looking for an opportunity to betray Jesus ²⁵⁰⁹  when no crowd was present. ²⁵¹⁰ 

The Passover

22:7 Then the day for the feast ²⁵¹¹  of Unleavened Bread came, on which the Passover lamb had to be sacrificed. ²⁵¹²  22:8 Jesus ²⁵¹³  sent Peter and John, saying, “Go and prepare the Passover ²⁵¹⁴  for us to eat.” ²⁵¹⁵  22:9 They ²⁵¹⁶  said to him, “Where do you want us to prepare ²⁵¹⁷  it?” 22:10 He said to them, “Listen, ²⁵¹⁸  when you have entered the city, a man carrying a jar of water ²⁵¹⁹  will meet you. ²⁵²⁰  Follow him into the house that he enters, 22:11 and tell the owner of the house, ²⁵²¹  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 22:12 Then he will show you a large furnished room upstairs. Make preparations there.” 22:13 So ²⁵²²  they went and found things ²⁵²³  just as he had told them, ²⁵²⁴  and they prepared the Passover.

The Lord’s Supper

22:14 Now ²⁵²⁵  when the hour came, Jesus ²⁵²⁶  took his place at the table ²⁵²⁷  and the apostles joined ²⁵²⁸  him. 22:15 And he said to them, “I have earnestly desired ²⁵²⁹  to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again ²⁵³⁰  until it is fulfilled ²⁵³¹  in the kingdom of God.” ²⁵³²  22:17 Then ²⁵³³  he took a cup, ²⁵³⁴  and after giving thanks he said, “Take this and divide it among yourselves. 22:18 For I tell you that from now on I will not drink of the fruit ²⁵³⁵  of the vine until the kingdom of God comes.” ²⁵³⁶  22:19 Then ²⁵³⁷  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ²⁵³⁸  which is given for you. ²⁵³⁹  Do this in remembrance of me.” 22:20 And in the same way he took ²⁵⁴⁰  the cup after they had eaten, ²⁵⁴¹  saying, “This cup that is poured out for you is the new covenant ²⁵⁴²  in my blood.

A Final Discourse

22:21 “But look, the hand of the one who betrays ²⁵⁴³  me is with me on the table. ²⁵⁴⁴  22:22 For the Son of Man is to go just as it has been determined, ²⁵⁴⁵  but woe to that man by whom he is betrayed!” 22:23 So ²⁵⁴⁶  they began to question one another as to which of them it could possibly be who would do this.

22:24 A dispute also started ²⁵⁴⁷  among them over which of them was to be regarded as the greatest. ²⁵⁴⁸  22:25 So ²⁵⁴⁹  Jesus ²⁵⁵⁰  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ²⁵⁵¹  22:26 Not so with you; ²⁵⁵²  instead the one who is greatest among you must become like the youngest, and the leader ²⁵⁵³  like the one who serves. ²⁵⁵⁴  22:27 For who is greater, the one who is seated at the table, ²⁵⁵⁵  or the one who serves? Is it not ²⁵⁵⁶  the one who is seated at the table? But I am among you as one ²⁵⁵⁷  who serves.

22:28 “You are the ones who have remained ²⁵⁵⁸  with me in my trials. 22:29 Thus ²⁵⁵⁹  I grant ²⁵⁶⁰  to you a kingdom, ²⁵⁶¹  just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit ²⁵⁶²  on thrones judging ²⁵⁶³  the twelve tribes of Israel.

22:31 “Simon, ²⁵⁶⁴  Simon, pay attention! ²⁵⁶⁵  Satan has demanded to have you all, ²⁵⁶⁶  to sift you like wheat, ²⁵⁶⁷  22:32 but I have prayed for you, Simon, ²⁵⁶⁸  that your faith may not fail. ²⁵⁶⁹  When ²⁵⁷⁰  you have turned back, ²⁵⁷¹  strengthen ²⁵⁷²  your brothers.” 22:33 But Peter ²⁵⁷³  said to him, “Lord, I am ready to go with you both to prison and to death!” ²⁵⁷⁴  22:34 Jesus replied, ²⁵⁷⁵  “I tell you, Peter, the rooster will not crow ²⁵⁷⁶  today until you have denied ²⁵⁷⁷  three times that you know me.”

22:35 Then ²⁵⁷⁸  Jesus ²⁵⁷⁹  said to them, “When I sent you out with no money bag, ²⁵⁸⁰  or traveler’s bag, ²⁵⁸¹  or sandals, you didn’t lack ²⁵⁸²  anything, did you?” They replied, ²⁵⁸³  “Nothing.” 22:36 He said to them, “But now, the one who ²⁵⁸⁴  has a money bag must take it, and likewise a traveler’s bag ²⁵⁸⁵  too. And the one who has no sword must sell his cloak and buy one. 22:37 For I tell you that this scripture must be ²⁵⁸⁶  fulfilled in me, ‘And he was counted with the transgressors.’ ²⁵⁸⁷  For what is written about me is being fulfilled.” ²⁵⁸⁸  22:38 So ²⁵⁸⁹  they said, “Look, Lord, here are two swords.” ²⁵⁹⁰  Then he told them, “It is enough.” ²⁵⁹¹ 

On the Mount of Olives

22:39 Then ²⁵⁹²  Jesus ²⁵⁹³  went out and made his way, ²⁵⁹⁴  as he customarily did, to the Mount of Olives, ²⁵⁹⁵  and the disciples followed him. 22:40 When he came to the place, ²⁵⁹⁶  he said to them, “Pray that you will not fall into temptation.” ²⁵⁹⁷  22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take ²⁵⁹⁸  this cup ²⁵⁹⁹  away from me. Yet not my will but yours ²⁶⁰⁰  be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish ²⁶⁰¹  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ²⁶⁰²  22:45 When ²⁶⁰³  he got up from prayer, he came to the disciples and found them sleeping, exhausted ²⁶⁰⁴  from grief. 22:46 So ²⁶⁰⁵  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ²⁶⁰⁶ 

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ²⁶⁰⁷  and the man named Judas, one of the twelve, was leading them. He walked up ²⁶⁰⁸  to Jesus to kiss him. ²⁶⁰⁹  22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ²⁶¹⁰  22:49 When ²⁶¹¹  those who were around him saw what was about to happen, they said, “Lord, should ²⁶¹²  we use our swords?” ²⁶¹³  22:50 Then ²⁶¹⁴  one of them ²⁶¹⁵  struck the high priest’s slave, ²⁶¹⁶  cutting off his right ear. 22:51 But Jesus said, ²⁶¹⁷  “Enough of this!” And he touched the man’s ²⁶¹⁸  ear and healed ²⁶¹⁹  him. 22:52 Then ²⁶²⁰  Jesus said to the chief priests, the officers of the temple guard, ²⁶²¹  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ²⁶²²  22:53 Day after day when I was with you in the temple courts, ²⁶²³  you did not arrest me. ²⁶²⁴  But this is your hour, ²⁶²⁵  and that of the power ²⁶²⁶  of darkness!”

Jesus’ Condemnation and Peter’s Denials

22:54 Then ²⁶²⁷  they arrested ²⁶²⁸  Jesus, ²⁶²⁹  led him away, and brought him into the high priest’s house. ²⁶³⁰  But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, ²⁶³¹  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter ²⁶³²  denied it: “Woman, ²⁶³³  I don’t know ²⁶³⁴  him!” 22:58 Then ²⁶³⁵  a little later someone else ²⁶³⁶  saw him and said, “You are one of them too.” But Peter said, “Man, ²⁶³⁷  I am not!” 22:59 And after about an hour still another insisted, ²⁶³⁸  “Certainly this man was with him, because he too is a Galilean.” ²⁶³⁹  22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, ²⁶⁴⁰  while he was still speaking, a rooster crowed. ²⁶⁴¹  22:61 Then ²⁶⁴²  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ²⁶⁴³  how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. ²⁶⁴⁴ 

22:63 Now ²⁶⁴⁵  the men who were holding Jesus ²⁶⁴⁶  under guard began to mock him and beat him. 22:64 They ²⁶⁴⁷  blindfolded him and asked him repeatedly, ²⁶⁴⁸  “Prophesy! Who hit you?” ²⁶⁴⁹  22:65 They also said many other things against him, reviling ²⁶⁵⁰  him.

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ²⁶⁵¹  Then ²⁶⁵²  they led Jesus ²⁶⁵³  away to their council ²⁶⁵⁴  22:67 and said, “If ²⁶⁵⁵  you are the Christ, ²⁶⁵⁶  tell us.” But he said to them, “If ²⁶⁵⁷  I tell you, you will not ²⁶⁵⁸  believe, 22:68 and if ²⁶⁵⁹  I ask you, you will not ²⁶⁶⁰  answer. 22:69 But from now on ²⁶⁶¹  the Son of Man will be seated at the right hand ²⁶⁶²  of the power ²⁶⁶³  of God.” 22:70 So ²⁶⁶⁴  they all said, “Are you the Son of God, ²⁶⁶⁵  then?” He answered ²⁶⁶⁶  them, “You say ²⁶⁶⁷  that I am.” 22:71 Then ²⁶⁶⁸  they said, “Why do we need further testimony? We have heard it ourselves ²⁶⁶⁹  from his own lips!” ²⁶⁷⁰ 

Jesus Brought Before Pilate

23:1 Then ²⁶⁷¹  the whole group of them rose up and brought Jesus ²⁶⁷²  before Pilate. ²⁶⁷³  23:2 They ²⁶⁷⁴  began to accuse ²⁶⁷⁵  him, saying, “We found this man subverting ²⁶⁷⁶  our nation, forbidding ²⁶⁷⁷  us to pay the tribute tax ²⁶⁷⁸  to Caesar ²⁶⁷⁹  and claiming that he himself is Christ, ²⁶⁸⁰  a king.” 23:3 So ²⁶⁸¹  Pilate asked Jesus, ²⁶⁸²  “Are you the king ²⁶⁸³  of the Jews?” He replied, “You say so.” ²⁶⁸⁴  23:4 Then ²⁶⁸⁵  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ²⁶⁸⁶  against this man.” 23:5 But they persisted ²⁶⁸⁷  in saying, “He incites ²⁶⁸⁸  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ²⁶⁸⁹ 

Jesus Brought Before Herod

23:6 Now when Pilate heard this, he asked whether the man was a Galilean. 23:7 When ²⁶⁹⁰  he learned that he was from Herod’s jurisdiction, ²⁶⁹¹  he sent him over to Herod, ²⁶⁹²  who also happened to be in Jerusalem ²⁶⁹³  at that time. 23:8 When ²⁶⁹⁴  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ²⁶⁹⁵  some miraculous sign. ²⁶⁹⁶  23:9 So ²⁶⁹⁷  Herod ²⁶⁹⁸  questioned him at considerable length; Jesus ²⁶⁹⁹  gave him no answer. 23:10 The chief priests and the experts in the law ²⁷⁰⁰  were there, vehemently accusing him. ²⁷⁰¹  23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ²⁷⁰²  dressing him in elegant clothes, ²⁷⁰³  Herod ²⁷⁰⁴  sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, ²⁷⁰⁵  for prior to this they had been enemies. ²⁷⁰⁶ 

Jesus Brought Before the Crowd

23:13 Then ²⁷⁰⁷  Pilate called together the chief priests, the ²⁷⁰⁸  rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading ²⁷⁰⁹  the people. When I examined him before you, I ²⁷¹⁰  did not find this man guilty ²⁷¹¹  of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ²⁷¹²  deserving death. ²⁷¹³  23:16 I will therefore have him flogged ²⁷¹⁴  and release him.”

23:17 [[EMPTY]] ²⁷¹⁵ 

23:18 But they all shouted out together, ²⁷¹⁶  “Take this man ²⁷¹⁷  away! Release Barabbas for us!” 23:19 (This ²⁷¹⁸  was a man who had been thrown into prison for an insurrection ²⁷¹⁹  started in the city, and for murder.) ²⁷²⁰  23:20 Pilate addressed them once again because he wanted ²⁷²¹  to release Jesus. 23:21 But they kept on shouting, ²⁷²²  “Crucify, crucify ²⁷²³  him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ²⁷²⁴  of no crime deserving death. ²⁷²⁵  I will therefore flog ²⁷²⁶  him and release him.” 23:23 But they were insistent, ²⁷²⁷  demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So ²⁷²⁸  Pilate ²⁷²⁹  decided ²⁷³⁰  that their demand should be granted. 23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ²⁷³¹  to their will. ²⁷³² 

The Crucifixion

23:26 As ²⁷³³  they led him away, they seized Simon of Cyrene, ²⁷³⁴  who was coming in from the country. ²⁷³⁵  They placed the cross on his back and made him carry it behind Jesus. ²⁷³⁶  23:27 A great number of the people followed him, among them women ²⁷³⁷  who were mourning ²⁷³⁸  and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ²⁷³⁹  do not weep for me, but weep for yourselves ²⁷⁴⁰  and for your children. 23:29 For this is certain: ²⁷⁴¹  The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ ²⁷⁴²  23:30 Then they will begin to say to the mountains, ²⁷⁴³  ‘Fall on us!’ and to the hills, ‘Cover us!’ ²⁷⁴⁴  23:31 For if such things are done ²⁷⁴⁵  when the wood is green, what will happen when it is dry?” ²⁷⁴⁶ 

23:32 Two other criminals ²⁷⁴⁷  were also led away to be executed with him. 23:33 So ²⁷⁴⁸  when they came to the place that is called “The Skull,” ²⁷⁴⁹  they crucified ²⁷⁵⁰  him there, along with the criminals, one on his right and one on his left. 23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ²⁷⁵¹  Then ²⁷⁵²  they threw dice ²⁷⁵³  to divide his clothes. ²⁷⁵⁴  23:35 The people also stood there watching, but the rulers ridiculed ²⁷⁵⁵  him, saying, “He saved others. Let him save ²⁷⁵⁶  himself if ²⁷⁵⁷  he is the Christ ²⁷⁵⁸  of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, ²⁷⁵⁹  23:37 and saying, “If ²⁷⁶⁰  you are the king of the Jews, save yourself!” 23:38 There was also an inscription ²⁷⁶¹  over him, “This is the king of the Jews.”

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ²⁷⁶²  you the Christ? ²⁷⁶³  Save yourself and us!” 23:40 But the other rebuked him, saying, ²⁷⁶⁴  “Don’t ²⁷⁶⁵  you fear God, since you are under the same sentence of condemnation? ²⁷⁶⁶  23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ²⁷⁶⁷  wrong.” 23:42 Then ²⁷⁶⁸  he said, “Jesus, remember me ²⁷⁶⁹  when you come in ²⁷⁷⁰  your kingdom.” 23:43 And Jesus ²⁷⁷¹  said to him, “I tell you the truth, ²⁷⁷²  today ²⁷⁷³  you will be with me in paradise.” ²⁷⁷⁴ 

23:44 It was now ²⁷⁷⁵  about noon, ²⁷⁷⁶  and darkness came over the whole land until three in the afternoon, ²⁷⁷⁷  23:45 because the sun’s light failed. ²⁷⁷⁸  The temple curtain ²⁷⁷⁹  was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ²⁷⁸⁰  And after he said this he breathed his last.

23:47 Now when the centurion ²⁷⁸¹  saw what had happened, he praised God and said, “Certainly this man was innocent!” ²⁷⁸²  23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ²⁷⁸³  23:49 And all those who knew Jesus ²⁷⁸⁴  stood at a distance, and the women who had followed him from Galilee saw ²⁷⁸⁵  these things.

Jesus’ Burial

23:50 Now ²⁷⁸⁶  there was a man named Joseph who was a member of the council, ²⁷⁸⁷  a good and righteous man. 23:51 (He ²⁷⁸⁸  had not consented ²⁷⁸⁹  to their plan and action.) He ²⁷⁹⁰  was from the Judean town ²⁷⁹¹  of Arimathea, and was looking forward to ²⁷⁹²  the kingdom of God. ²⁷⁹³  23:52 He went to Pilate and asked for the body ²⁷⁹⁴  of Jesus. 23:53 Then ²⁷⁹⁵  he took it down, wrapped it in a linen cloth, ²⁷⁹⁶  and placed it ²⁷⁹⁷  in a tomb cut out of the rock, ²⁷⁹⁸  where no one had yet been buried. ²⁷⁹⁹  23:54 It was the day of preparation ²⁸⁰⁰  and the Sabbath was beginning. ²⁸⁰¹  23:55 The ²⁸⁰²  women who had accompanied Jesus ²⁸⁰³  from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then ²⁸⁰⁴  they returned and prepared aromatic spices ²⁸⁰⁵  and perfumes. ²⁸⁰⁶ 

On the Sabbath they rested according to the commandment. ²⁸⁰⁷ 

The Resurrection

24:1 Now on the first day ²⁸⁰⁸  of the week, at early dawn, the women ²⁸⁰⁹  went to the tomb, taking the aromatic spices ²⁸¹⁰  they had prepared. 24:2 They ²⁸¹¹  found that the stone had been rolled away from the tomb, ²⁸¹²  24:3 but when they went in, they did not find the body of the Lord Jesus. ²⁸¹³  24:4 While ²⁸¹⁴  they were perplexed ²⁸¹⁵  about this, suddenly ²⁸¹⁶  two men stood beside them in dazzling ²⁸¹⁷  attire. 24:5 The ²⁸¹⁸  women ²⁸¹⁹  were terribly frightened ²⁸²⁰  and bowed ²⁸²¹  their faces to the ground, but the men said to them, “Why do you look for the living ²⁸²²  among the dead? 24:6 He is not here, but has been raised! ²⁸²³  Remember how he told you, while he was still in Galilee, ²⁸²⁴  24:7 that ²⁸²⁵  the Son of Man must be delivered ²⁸²⁶  into the hands of sinful men, ²⁸²⁷  and be crucified, ²⁸²⁸  and on the third day rise again.” ²⁸²⁹  24:8 Then ²⁸³⁰  the women remembered his words, ²⁸³¹  24:9 and when they returned from the tomb they told all these things to the eleven ²⁸³²  and to all the rest. 24:10 Now it was Mary Magdalene, ²⁸³³  Joanna, ²⁸³⁴  Mary the mother of James, and the other women with them who told these things to the apostles. 24:11 But these words seemed like pure nonsense ²⁸³⁵  to them, and they did not believe them. 24:12 But Peter got up and ran to the tomb. ²⁸³⁶  He bent down ²⁸³⁷  and saw only the strips of linen cloth; ²⁸³⁸  then he went home, ²⁸³⁹  wondering ²⁸⁴⁰  what had happened. ²⁸⁴¹ 

Jesus Walks the Road to Emmaus

24:13 Now ²⁸⁴²  that very day two of them ²⁸⁴³  were on their way to a village called Emmaus, about seven miles ²⁸⁴⁴  from Jerusalem. ²⁸⁴⁵  24:14 They ²⁸⁴⁶  were talking to each other about all the things that had happened. 24:15 While ²⁸⁴⁷  they were talking and debating ²⁸⁴⁸  these things, ²⁸⁴⁹  Jesus himself approached and began to accompany them 24:16 (but their eyes were kept ²⁸⁵⁰  from recognizing ²⁸⁵¹  him). ²⁸⁵²  24:17 Then ²⁸⁵³  he said to them, “What are these matters ²⁸⁵⁴  you are discussing so intently ²⁸⁵⁵  as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, ²⁸⁵⁶  “Are you the only visitor to Jerusalem who doesn’t know ²⁸⁵⁷  the things that have happened there ²⁸⁵⁸  in these days?” 24:19 He ²⁸⁵⁹  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ²⁸⁶⁰  who, with his powerful deeds and words, proved to be a prophet ²⁸⁶¹  before God and all the people; 24:20 and how our chief priests and rulers handed him over ²⁸⁶²  to be condemned to death, and crucified ²⁸⁶³  him. 24:21 But we had hoped ²⁸⁶⁴  that he was the one who was going to redeem ²⁸⁶⁵  Israel. Not only this, but it is now the third day since these things happened. 24:22 Furthermore, some women of our group amazed us. ²⁸⁶⁶  They ²⁸⁶⁷  were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ²⁸⁶⁸  who said he was alive. 24:24 Then ²⁸⁶⁹  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ²⁸⁷⁰  24:25 So ²⁸⁷¹  he said to them, “You ²⁸⁷²  foolish people ²⁸⁷³  – how slow of heart ²⁸⁷⁴  to believe ²⁸⁷⁵  all that the prophets have spoken! 24:26 Wasn’t ²⁸⁷⁶  it necessary ²⁸⁷⁷  for the Christ ²⁸⁷⁸  to suffer these things and enter into his glory?” 24:27 Then ²⁸⁷⁹  beginning with Moses and all the prophets, ²⁸⁸⁰  he interpreted to them the things written about ²⁸⁸¹  himself in all the scriptures.

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ²⁸⁸²  24:29 but they urged him, ²⁸⁸³  “Stay with us, because it is getting toward evening and the day is almost done.” So ²⁸⁸⁴  he went in to stay with them.

24:30 When ²⁸⁸⁵  he had taken his place at the table ²⁸⁸⁶  with them, he took the bread, blessed and broke it, ²⁸⁸⁷  and gave it to them. 24:31 At this point ²⁸⁸⁸  their eyes were opened and they recognized ²⁸⁸⁹  him. ²⁸⁹⁰  Then ²⁸⁹¹  he vanished out of their sight. 24:32 They ²⁸⁹²  said to each other, “Didn’t ²⁸⁹³  our hearts ²⁸⁹⁴  burn within us ²⁸⁹⁵  while he was speaking with us on the road, while he was explaining ²⁸⁹⁶  the scriptures to us?” 24:33 So ²⁸⁹⁷  they got up that very hour and returned to Jerusalem. ²⁸⁹⁸  They ²⁸⁹⁹  found the eleven and those with them gathered together 24:34 and ²⁹⁰⁰  saying, “The Lord has really risen, and has appeared to Simon!” ²⁹⁰¹  24:35 Then they told what had happened on the road, ²⁹⁰²  and how they recognized him ²⁹⁰³  when he broke the bread.

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ²⁹⁰⁴  himself stood among them and said to them, “Peace be with you.” ²⁹⁰⁵  24:37 But they were startled and terrified, thinking ²⁹⁰⁶  they saw a ghost. ²⁹⁰⁷  24:38 Then ²⁹⁰⁸  he said to them, “Why are you frightened, ²⁹⁰⁹  and why do doubts ²⁹¹⁰  arise in your hearts? 24:39 Look at my hands and my feet; it’s me! ²⁹¹¹  Touch me and see; a ghost ²⁹¹²  does not have flesh and bones like you see I have.” 24:40 When he had said this, he showed them his hands and his feet. ²⁹¹³  24:41 And while they still could not believe it ²⁹¹⁴  (because of their joy) and were amazed, ²⁹¹⁵  he said to them, “Do you have anything here to eat?” ²⁹¹⁶  24:42 So ²⁹¹⁷  they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.

Jesus’ Final Commission

24:44 Then ²⁹¹⁸  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²⁹¹⁹  in the law of Moses and the prophets and the psalms ²⁹²⁰  must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, ²⁹²¹  24:46 and said to them, “Thus it stands written that the Christ ²⁹²²  would suffer ²⁹²³  and would rise from the dead on the third day, 24:47 and repentance ²⁹²⁴  for the forgiveness of sins would be proclaimed ²⁹²⁵  in his name to all nations, ²⁹²⁶  beginning from Jerusalem. ²⁹²⁷  24:48 You are witnesses ²⁹²⁸  of these things. 24:49 And look, I am sending you ²⁹²⁹  what my Father promised. ²⁹³⁰  But stay in the city ²⁹³¹  until you have been clothed with power ²⁹³²  from on high.”

Jesus’ Departure

24:50 Then ²⁹³³  Jesus ²⁹³⁴  led them out as far as Bethany, ²⁹³⁵  and lifting up his hands, he blessed them. 24:51 Now ²⁹³⁶  during the blessing ²⁹³⁷  he departed ²⁹³⁸  and was taken up into heaven. ²⁹³⁹  24:52 So ²⁹⁴⁰  they worshiped ²⁹⁴¹  him and returned to Jerusalem with great joy, ²⁹⁴²  24:53 and were continually in the temple courts ²⁹⁴³  blessing ²⁹⁴⁴  God. ²⁹⁴⁵ 

[3:21]  ¹ tn Grk “Now 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.

[3:21]  ² tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

[3:21]  ³ tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

[3:22]  ⁴ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ⁵ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ⁶ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:22]  tn Or “with you I am well pleased.”

[3:22]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[3:23]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.

[3:23]  ⁸ tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[3:23]  ⁹ tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.

[3:23]  ¹⁰ sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.

[3:23]  ¹¹ tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.

[3:23]  tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.

[3:27]  ¹² sn On Zerubbabel see Ezra 2:2.

[3:27]  ¹³ sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).

[3:27]  ¹⁴ sn Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line (Jer 22:30) may be reflected here.

[3:31]  ¹⁵ sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.

[3:31]  ¹⁶ sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.

[3:32]  ¹⁷ tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì⁴ א* B sy^s sa). Almost all the rest of the mss (א² A D L Θ Ψ 0102 [Ë^1,13] 33 Ï latt sy^p,h bo) have Σαλμών (Salmwn, “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113).

[3:33]  ¹⁸ tc The number and order of the first few names in this verse varies greatly in the mss. The variants which are most likely to be original based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 pm); Adam, Admin, Arni (Ì^4vid א* 1241 pc sa); and Amminadab, Admin, Arni (א² L X [Γ] ˹³ pc). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support.

[3:34]  ¹⁹ sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.

[3:36]  ²⁰ tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key mss, Ì^75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L ˹ 33 (Καϊνάμ), A Θ Ψ 0102 ˹³ Ï (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ.

[3:37]  ²¹ sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).

[3:37]  ²² sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).

[3:38]  ²³ sn The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28-29.

[4:1]  ²⁴ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ²⁵ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ²⁶ 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]  ²⁷ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ²⁸ tn Or “desert.”

[4:2]  ²⁹ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ³⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ³¹ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ³² tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb 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.

[4:3]  ³³ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ³⁴ tn Grk “say to this stone that it should become bread.”

[4:4]  ³⁵ tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ³⁶ tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

[4:4]  sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.

[4:5]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

[4:5]  ³⁸ tn Grk “he.”

[4:5]  ³⁹ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ⁴⁰ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:6]  ⁴¹ tn Grk “And the devil.”

[4:6]  ⁴² sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ⁴³ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁴⁴ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁴⁵ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:7]  ⁴⁶ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

[4:7]  ⁴⁷ tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:7]  ⁴⁸ tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

[4:8]  ⁴⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ⁵⁰ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ⁵¹ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ⁵² tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ⁵³ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[4:9]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ⁵⁵ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁵⁷ tn Grk “and stood him.”

[4:9]  ⁵⁸ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ⁵⁹ tn This is another first class condition, as in v. 3.

[4:10]  ⁶⁰ sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[4:11]  ⁶¹ sn A quotation from Ps 91:12.

[4:12]  ⁶² tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ⁶³ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ⁶⁴ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

[4:13]  ⁶⁵ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ⁶⁶ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ⁶⁷ tn Grk “until a favorable time.”

[4:13]  sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

[4:14]  ⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ⁶⁹ 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]  ⁷⁰ tn Grk “went out.”

[4:14]  ⁷¹ tn Grk “all the surrounding region.”

[4:15]  ⁷² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ⁷³ tn The imperfect verb has been translated ingressively.

[4:15]  ⁷⁴ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:15]  ⁷⁵ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[4:16]  ⁷⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ⁷⁸ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ⁷⁹ sn See the note on synagogues in 4:15.

[4:16]  ⁸⁰ tn Grk “according to his custom.”

[4:16]  ⁸¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ⁸² sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[4:17]  ⁸³ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ⁸⁴ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[4:18]  ⁸⁵ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ⁸⁶ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ⁸⁷ 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]  ⁸⁸ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² 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).

[4:19]  ⁹³ sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.

[4:19]  ⁹⁴ sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.

[4:20]  ⁹⁵ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ⁹⁶ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ⁹⁷ tn Or “gazing at,” “staring at.”

[4:21]  ⁹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ⁹⁹ sn See the note on today in 2:11.

[4:21]  ¹⁰⁰ tn Grk “in your hearing.”

[4:22]  ¹⁰¹ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹⁰² tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹⁰³ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[4:23]  ¹⁰⁴ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ¹⁰⁵ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ¹⁰⁶ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:24]  ¹⁰⁷ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ¹⁰⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ¹⁰⁹ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[4:25]  ¹¹⁰ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ¹¹¹ tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ¹¹² tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[4:26]  ¹¹³ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ¹¹⁴ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:26]  map For location see Map1 A1; JP3 F3; JP4 F3.

[4:27]  ¹¹⁵ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ¹¹⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ¹¹⁷ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[4:28]  ¹¹⁸ tn The words “the people” are not in the Greek text but have been supplied.

[4:29]  ¹¹⁹ tn Grk “cast.”

[4:29]  ¹²⁰ tn Or “city.”

[4:29]  ¹²¹ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ¹²² sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[4:30]  ¹²³ tn Grk “their midst.”

[4:30]  ¹²⁴ tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

[4:31]  ¹²⁵ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ¹²⁶ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:31]  ¹²⁷ tn Or “city.”

[4:31]  ¹²⁸ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[4:32]  ¹²⁹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  ¹³⁰ sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  ¹³¹ tn Grk “because his word was.”

[4:32]  ¹³² sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[4:33]  ¹³³ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ¹³⁴ sn See the note on synagogues in 4:15.

[4:33]  ¹³⁵ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[4:34]  ¹³⁶ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ¹³⁷ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[4:35]  ¹³⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ¹³⁹ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ¹⁴⁰ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ¹⁴¹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ¹⁴² sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[4:36]  ¹⁴³ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ¹⁴⁴ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ¹⁴⁵ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ¹⁴⁶ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[4:37]  ¹⁴⁷ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

[4:37]  ¹⁴⁸ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

[4:37]  ¹⁴⁹ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[4:38]  ¹⁵⁰ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹⁵¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹⁵² tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[4:39]  ¹⁵³ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ¹⁵⁴ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

[4:39]  ¹⁵⁵ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  sn The note that this happened immediately shows the speed and totality of the recovery.

[4:39]  ¹⁵⁶ tn The imperfect verb has been translated ingressively.

[4:40]  ¹⁵⁷ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ¹⁵⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ¹⁵⁹ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:41]  ¹⁶⁰ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹⁶¹ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ¹⁶² tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ¹⁶³ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ¹⁶⁴ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ¹⁶⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:41]  sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

[4:42]  ¹⁶⁶ tn Grk “When it became day.”

[4:42]  ¹⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ¹⁶⁸ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[4:43]  ¹⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ¹⁷⁰ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ¹⁷¹ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ¹⁷² tn Or “cities.”

[4:43]  ¹⁷³ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ¹⁷⁴ tn Grk “because for this purpose I was sent.”

[4:44]  ¹⁷⁵ tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ¹⁷⁶ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

[5:1]  ¹⁷⁷ tn Grk “Now 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.

[5:1]  ¹⁷⁸ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ¹⁷⁹ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:2]  ¹⁸⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:3]  ¹⁸¹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ¹⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ¹⁸³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ¹⁸⁴ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:4]  ¹⁸⁵ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:5]  ¹⁸⁶ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ¹⁸⁷ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ¹⁸⁸ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ¹⁸⁹ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ¹⁹⁰ tn Or “let down.”

[5:6]  ¹⁹¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ¹⁹² tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:7]  ¹⁹³ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ¹⁹⁴ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ¹⁹⁵ tn This infinitive conveys the idea that the boats were at the point of sinking.

[5:8]  ¹⁹⁶ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ¹⁹⁷ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[5:9]  ¹⁹⁸ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ¹⁹⁹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ²⁰⁰ sn In the Greek text, this term is in an emphatic position.

[5:10]  ²⁰¹ tn Or “business associates.”

[5:10]  ²⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ²⁰³ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ²⁰⁴ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[5:11]  ²⁰⁵ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ²⁰⁶ sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[5:12]  ²⁰⁷ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:12]  ²⁰⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ²⁰⁹ tn Or “cities.”

[5:12]  ²¹⁰ tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ²¹¹ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ²¹² sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ²¹³ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ²¹⁴ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ²¹⁵ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ²¹⁶ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[5:13]  ²¹⁷ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ²¹⁸ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[5:14]  ²¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ²²⁰ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ²²¹ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ²²² tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ²²³ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ²²⁴ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ²²⁵ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ²²⁶ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[5:15]  ²²⁷ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ²²⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:16]  ²²⁹ tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ²³⁰ tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  ²³¹ tn Or “desert.”

[5:17]  ²³² tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:17]  ²³³ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ²³⁴ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ²³⁵ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:17]  ²³⁶ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[5:18]  ²³⁷ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ²³⁸ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ²³⁹ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ²⁴⁰ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ²⁴¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ²⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ²⁴³ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ²⁴⁴ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ²⁴⁵ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ²⁴⁶ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ²⁴⁷ tn Grk “in the midst.”

[5:19]  ²⁴⁸ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[5:20]  ²⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ²⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ²⁵¹ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ²⁵² tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ²⁵³ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:20]  sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[5:21]  ²⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ²⁵⁵ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ²⁵⁶ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ²⁵⁷ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ²⁵⁸ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ²⁵⁹ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[5:22]  ²⁶⁰ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ²⁶¹ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ²⁶² tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ²⁶³ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:23]  ²⁶⁴ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[5:24]  ²⁶⁵ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ²⁶⁶ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ²⁶⁷ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:24]  ²⁶⁸ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ²⁶⁹ tn Grk “to your house.”

[5:25]  ²⁷⁰ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ²⁷¹ tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

[5:25]  ²⁷² tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

[5:25]  ²⁷³ sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

[5:26]  ²⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ²⁷⁵ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ²⁷⁶ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ²⁷⁷ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ²⁷⁸ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ²⁷⁹ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ²⁸⁰ sn See the note on today in 2:11.

[5:27]  ²⁸¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ²⁸² tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ²⁸³ sn See the note on tax collectors in 3:12.

[5:27]  ²⁸⁴ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ²⁸⁵ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[5:27]  ²⁸⁶ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:28]  ²⁸⁷ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

[5:28]  ²⁸⁸ tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.

[5:29]  ²⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ²⁹⁰ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ²⁹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ²⁹² tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[5:30]  ²⁹³ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ²⁹⁴ sn See the note on Pharisees in 5:17.

[5:30]  ²⁹⁵ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ²⁹⁶ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ²⁹⁷ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[5:31]  ²⁹⁸ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ²⁹⁹ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[5:32]  ³⁰⁰ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ³⁰¹ sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[5:33]  ³⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ³⁰³ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  sn John refers to John the Baptist.

[5:33]  ³⁰⁴ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[5:33]  ³⁰⁵ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ³⁰⁶ sn See the note on Pharisees in 5:17.

[5:33]  ³⁰⁷ tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

[5:34]  ³⁰⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ³⁰⁹ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ³¹⁰ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ³¹¹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[5:35]  ³¹² sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

[5:35]  ³¹³ tn Grk “then in those days.”

[5:36]  ³¹⁴ sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  ³¹⁵ tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ³¹⁶ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ³¹⁷ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

[5:37]  ³¹⁸ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[5:38]  ³¹⁹ tc Most mss (A C [D] Θ Ψ Ë¹³ Ï latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amfoteroi sunthrountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (Ì^4,75vid א B L W ˹ 33 579 700 1241 2542 co), however, lack the words.

[5:38]  sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[5:39]  ³²⁰ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ³²¹ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ³²² tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[5:39]  tn Grk “good.”

[5:39]  sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

[6:1]  ³²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ³²⁴ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:1]  ³²⁵ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ³²⁶ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ³²⁷ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[6:2]  ³²⁸ sn See the note on Pharisees in 5:17.

[6:2]  ³²⁹ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ³³⁰ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[6:3]  ³³¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ³³² tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:4]  ³³³ tn Grk “and took.”

[6:4]  ³³⁴ tn Grk “the bread of presentation.”

[6:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).

[6:4]  ³³⁵ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ³³⁶ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ³³⁷ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:4]  sn See 1 Sam 21:1-6.

[6:5]  ³³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ³³⁹ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[6:5]  sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

[6:6]  ³⁴⁰ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:6]  ³⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ³⁴² sn See the note on synagogues in 4:15.

[6:6]  ³⁴³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ³⁴⁴ tn Grk “a man was there and his right hand was withered.”

[6:6]  sn Withered means the man’s hand was shrunken and paralyzed.

[6:7]  ³⁴⁵ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ³⁴⁶ sn See the note on Pharisees in 5:17.

[6:7]  ³⁴⁷ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ³⁴⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ³⁴⁹ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ³⁵⁰ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:8]  ³⁵¹ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ³⁵² sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ³⁵³ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ³⁵⁴ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ³⁵⁵ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:9]  ³⁵⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ³⁵⁷ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:10]  ³⁵⁸ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ³⁵⁹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ³⁶⁰ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ³⁶¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ³⁶² sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:11]  ³⁶³ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ³⁶⁴ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[6:12]  ³⁶⁵ tn Grk “Now it happened that in.” 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.

[6:12]  ³⁶⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ³⁶⁷ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[6:12]  ³⁶⁸ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ³⁶⁹ tn This is an objective genitive, so prayer “to God.”

[6:13]  ³⁷⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ³⁷¹ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[6:14]  ³⁷² sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[6:14]  ³⁷³ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[6:15]  ³⁷⁴ sn This is the “doubting Thomas” of John 20:24-29.

[6:15]  ³⁷⁵ sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).

[6:16]  ³⁷⁶ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[6:17]  ³⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ³⁷⁸ tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ³⁷⁹ tn Grk “large crowd.”

[6:17]  ³⁸⁰ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ³⁸¹ tn Grk “and.”

[6:17]  ³⁸² tn Grk “and from,” 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.

[6:17]  ³⁸³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ³⁸⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ³⁸⁵ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  map For location see Map1 A1; JP3 F3; JP4 F3.

[6:17]  ³⁸⁶ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[6:18]  ³⁸⁷ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ³⁸⁸ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[6:19]  ³⁸⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ³⁹⁰ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[6:20]  ³⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ³⁹² tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ³⁹³ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ³⁹⁴ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ³⁹⁵ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[6:21]  ³⁹⁶ sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[6:21]  ³⁹⁷ sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[6:21]  ³⁹⁸ sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[6:22]  ³⁹⁹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ⁴⁰⁰ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[6:23]  ⁴⁰¹ tn Grk “because 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).

[6:23]  ⁴⁰² tn Or “forefathers”; Grk “fathers.”

[6:23]  ⁴⁰³ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:24]  ⁴⁰⁴ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ⁴⁰⁵ sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ⁴⁰⁶ tn Grk “your consolation.”

[6:25]  ⁴⁰⁷ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  ⁴⁰⁸ tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë^1,13 579 700 892 1241 2542 al), though found in most (Ì⁷⁵ A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

[6:25]  ⁴⁰⁹ sn That is, laugh with happiness and joy.

[6:26]  ⁴¹⁰ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ⁴¹¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ⁴¹² tn Or “forefathers”; Grk “fathers.”

[6:27]  ⁴¹³ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[6:28]  ⁴¹⁴ tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).

[6:29]  ⁴¹⁵ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ⁴¹⁶ sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ⁴¹⁷ tn Or “cloak.”

[6:29]  ⁴¹⁸ tn See the note on the word “tunics” in 3:11.

[6:29]  ⁴¹⁹ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[6:30]  ⁴²⁰ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  ⁴²¹ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ⁴²² sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[6:31]  ⁴²³ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ⁴²⁴ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[6:32]  ⁴²⁵ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ⁴²⁶ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ⁴²⁷ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ⁴²⁸ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ⁴²⁹ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ⁴³⁰ sn See the note on the word sinners in v. 32.

[6:34]  ⁴³¹ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ⁴³² sn See the note on the word sinners in v. 32.

[6:34]  ⁴³³ tn Grk “to receive as much again.”

[6:35]  ⁴³⁴ tn Or “in return.”

[6:35]  ⁴³⁵ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ⁴³⁶ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ⁴³⁷ sn That is, “sons of God.”

[6:35]  ⁴³⁸ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:36]  ⁴³⁹ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[6:37]  ⁴⁴⁰ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ⁴⁴¹ sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ⁴⁴² sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ⁴⁴³ sn On forgive see Luke 11:4; 1 Pet 3:7.

[6:38]  ⁴⁴⁴ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ⁴⁴⁵ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ⁴⁴⁶ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[6:39]  ⁴⁴⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ⁴⁴⁸ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[6:40]  ⁴⁴⁹ tn Or “student.”

[6:40]  ⁴⁵⁰ tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.

[6:41]  ⁴⁵¹ tn Here δέ (de) has not been translated.

[6:41]  ⁴⁵² sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  ⁴⁵³ tn Or “do not notice.”

[6:41]  ⁴⁵⁴ sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[6:43]  ⁴⁵⁵ tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.

[6:43]  ⁴⁵⁶ tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).

[6:43]  ⁴⁵⁷ tc Most mss, especially later ones (A C D Θ Ψ 33 Ï lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (Ì⁷⁵ א B L W Ξ Ë^1,13 579 892 1241 2542).

[6:44]  ⁴⁵⁸ sn The principle of the passage is that one produces what one is.

[6:44]  ⁴⁵⁹ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  ⁴⁶⁰ tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ⁴⁶¹ tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[6:44]  sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.

[6:45]  ⁴⁶² tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  ⁴⁶³ sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  ⁴⁶⁴ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ⁴⁶⁵ sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  ⁴⁶⁶ tn Grk “for out of the abundance of the heart his mouth speaks.”

[6:46]  ⁴⁶⁷ tn Here δέ (de) has not been translated.

[6:46]  ⁴⁶⁸ tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  ⁴⁶⁹ sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[6:47]  ⁴⁷⁰ tn Grk “and does them.”

[6:48]  ⁴⁷¹ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ⁴⁷² tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ⁴⁷³ tn Here δέ (de) has not been translated.

[6:48]  ⁴⁷⁴ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ⁴⁷⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ⁴⁷⁶ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[6:49]  ⁴⁷⁷ tn Grk “does not do [them].”

[6:49]  ⁴⁷⁸ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ⁴⁷⁹ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ⁴⁸⁰ tn Grk “and its crash was great.”

[6:49]  sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.

[7:1]  ⁴⁸¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ⁴⁸² tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ⁴⁸³ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[7:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[7:2]  ⁴⁸⁴ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ⁴⁸⁵ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ⁴⁸⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ⁴⁸⁷ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[7:3]  ⁴⁸⁸ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ⁴⁸⁹ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ⁴⁹⁰ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ⁴⁹¹ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:4]  ⁴⁹² tn Here δέ (de) has not been translated.

[7:4]  ⁴⁹³ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ⁴⁹⁴ tn Or “implored.”

[7:4]  ⁴⁹⁵ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ⁴⁹⁶ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:5]  ⁴⁹⁷ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ⁴⁹⁸ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ⁴⁹⁹ sn See the note on synagogues in 4:15.

[7:6]  ⁵⁰⁰ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ⁵⁰¹ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ⁵⁰² sn See the note on the word centurion in 7:2.

[7:6]  ⁵⁰³ tn Or “do not be bothered.”

[7:6]  ⁵⁰⁴ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:7]  ⁵⁰⁵ tn Or “roof; therefore.”

[7:7]  ⁵⁰⁶ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ⁵⁰⁷ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[7:8]  ⁵⁰⁸ tn Grk “having soldiers under me.”

[7:8]  ⁵⁰⁹ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ⁵¹⁰ 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.

[7:9]  ⁵¹¹ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ⁵¹² sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[7:10]  ⁵¹³ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

[7:10]  ⁵¹⁴ tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

[7:11]  ⁵¹⁵ tn Grk “And it happened that soon.” 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.

[7:11]  ⁵¹⁶ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ⁵¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ⁵¹⁸ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:12]  ⁵¹⁹ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ⁵²⁰ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ⁵²¹ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ⁵²² sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ⁵²³ tn Or “city.”

[7:13]  ⁵²⁴ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ⁵²⁵ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ⁵²⁶ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[7:14]  ⁵²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ⁵²⁸ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ⁵²⁹ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ⁵³⁰ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ⁵³¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ⁵³² tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ⁵³³ tn Or “the deceased.”

[7:15]  ⁵³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ⁵³⁵ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[7:16]  ⁵³⁶ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ⁵³⁷ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁵³⁸ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁵³⁹ tn Grk “arisen.”

[7:16]  ⁵⁴⁰ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:17]  ⁵⁴¹ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ⁵⁴² sn See Luke 4:14 for a similar report.

[7:17]  ⁵⁴³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ⁵⁴⁴ tn Grk “went out.”

[7:17]  ⁵⁴⁵ tn Grk “through the whole of.”

[7:18]  ⁵⁴⁶ tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

[7:18]  ⁵⁴⁷ tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

[7:18]  ⁵⁴⁸ tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[7:19]  ⁵⁴⁹ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ⁵⁵⁰ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ⁵⁵¹ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:20]  ⁵⁵² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ⁵⁵³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ⁵⁵⁴ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ⁵⁵⁵ tn This question is repeated word for word from v. 19.

[7:21]  ⁵⁵⁶ tn Grk “In that hour.”

[7:21]  ⁵⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ⁵⁵⁸ tn Grk “and sicknesses,” 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.

[7:21]  ⁵⁵⁹ tn Or “and bestowed (sight) on.”

[7:22]  ⁵⁶⁰ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ⁵⁶¹ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ⁵⁶² sn The same verb has been translated “inform” in 7:18.

[7:22]  ⁵⁶³ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ⁵⁶⁴ 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.

[7:23]  ⁵⁶⁵ tn Grk “whoever.”

[7:24]  ⁵⁶⁶ tn Here δέ (de) has not been translated.

[7:24]  ⁵⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁵⁶⁸ tn Or “desert.”

[7:24]  ⁵⁶⁹ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[7:25]  ⁵⁷⁰ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ⁵⁷¹ tn Or “soft”; see L&N 79.100.

[7:25]  ⁵⁷² sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ⁵⁷³ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ⁵⁷⁴ tn Or “palaces.”

[7:26]  ⁵⁷⁵ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[7:27]  ⁵⁷⁶ tn Grk “before your face” (an idiom).

[7:27]  ⁵⁷⁷ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[7:28]  ⁵⁷⁸ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ⁵⁷⁹ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ⁵⁸⁰ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ⁵⁸¹ sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[7:29]  ⁵⁸² tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ⁵⁸³ sn See the note on tax collectors in 3:12.

[7:29]  ⁵⁸⁴ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ⁵⁸⁵ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[7:30]  ⁵⁸⁶ sn See the note on Pharisees in 5:17.

[7:30]  ⁵⁸⁷ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ⁵⁸⁸ tn Or “plan.”

[7:30]  ⁵⁸⁹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ⁵⁹⁰ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ⁵⁹¹ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:31]  ⁵⁹² tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[7:32]  ⁵⁹³ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ⁵⁹⁴ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ⁵⁹⁵ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:33]  ⁵⁹⁶ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ⁵⁹⁷ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ⁵⁹⁸ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[7:34]  ⁵⁹⁹ tn Grk “Behold a man.”

[7:34]  ⁶⁰⁰ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[7:35]  ⁶⁰¹ tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

[7:35]  ⁶⁰² tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”

[7:36]  ⁶⁰³ sn See the note on Pharisees in 5:17.

[7:36]  ⁶⁰⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ⁶⁰⁵ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ⁶⁰⁶ 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.

[7:37]  ⁶⁰⁷ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[7:37]  ⁶⁰⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ⁶⁰⁹ tn Grk “was reclining at table.”

[7:37]  ⁶¹⁰ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ⁶¹¹ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[7:38]  ⁶¹² tn Grk “And standing.” 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.

[7:38]  ⁶¹³ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ⁶¹⁴ tn Grk “tears, and she.” 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.

[7:38]  ⁶¹⁵ tn Grk “with the hair of her head.”

[7:38]  ⁶¹⁶ tn Grk “and kissed,” 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.

[7:38]  ⁶¹⁷ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ⁶¹⁸ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[7:39]  ⁶¹⁹ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ⁶²⁰ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁶²¹ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[7:40]  ⁶²² tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ⁶²³ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

[7:40]  ⁶²⁴ tn Grk “he said.”

[7:41]  ⁶²⁵ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ⁶²⁶ tn The word “him” is not in the Greek text, but is implied.

[7:41]  ⁶²⁷ tn Grk “five hundred denarii.”

[7:41]  sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

[7:42]  ⁶²⁸ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[7:43]  ⁶²⁹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ⁶³⁰ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ⁶³¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[7:44]  ⁶³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ⁶³³ sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[7:45]  ⁶³⁴ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[7:46]  ⁶³⁵ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

[7:47]  ⁶³⁶ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:47]  sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

[7:48]  ⁶³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ⁶³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ⁶³⁹ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[7:49]  ⁶⁴⁰ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ⁶⁴¹ tn Grk “were reclining at table.”

[7:50]  ⁶⁴² tn Here δέ (de) has not been translated.

[7:50]  ⁶⁴³ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ⁶⁴⁴ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[8:1]  ⁶⁴⁵ tn Grk “And it happened that some time.” 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.

[8:1]  ⁶⁴⁶ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ⁶⁴⁷ tn Or “cities.”

[8:1]  ⁶⁴⁸ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ⁶⁴⁹ 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.

[8:1]  ⁶⁵⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:2]  ⁶⁵¹ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ⁶⁵² tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ⁶⁵³ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:3]  ⁶⁵⁴ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ⁶⁵⁵ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ⁶⁵⁶ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ⁶⁵⁷ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[8:4]  ⁶⁵⁸ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ⁶⁵⁹ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ⁶⁶⁰ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:5]  ⁶⁶¹ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ⁶⁶² tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ⁶⁶³ 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).

[8:6]  ⁶⁶⁴ sn The rock in Palestine would be a limestone base lying right under the soil.

[8:7]  ⁶⁶⁵ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ⁶⁶⁶ sn That is, crowded out the good plants.

[8:8]  ⁶⁶⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ⁶⁶⁸ tn Grk “when it grew, after it grew.”

[8:8]  ⁶⁶⁹ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ⁶⁷⁰ tn Grk “said these things.”

[8:8]  ⁶⁷¹ 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 14:35).

[8:9]  ⁶⁷² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:9]  ⁶⁷³ tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

[8:10]  ⁶⁷⁴ tn Here δέ (de) has not been translated.

[8:10]  ⁶⁷⁵ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ⁶⁷⁶ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ⁶⁷⁷ tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ⁶⁷⁸ 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.

[8:10]  ⁶⁷⁹ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:11]  ⁶⁸⁰ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

[8:12]  ⁶⁸¹ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ⁶⁸² sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ⁶⁸³ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[8:13]  ⁶⁸⁴ tn Here δέ (de) has not been translated.

[8:13]  ⁶⁸⁵ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ⁶⁸⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ⁶⁸⁷ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ⁶⁸⁸ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[8:14]  ⁶⁸⁹ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ⁶⁹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ⁶⁹¹ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ⁶⁹² sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ⁶⁹³ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[8:15]  ⁶⁹⁴ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁶⁹⁵ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ⁶⁹⁶ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ⁶⁹⁷ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[8:16]  ⁶⁹⁸ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ⁶⁹⁹ sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

[8:16]  ⁷⁰⁰ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[8:17]  ⁷⁰¹ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ⁷⁰² tn Or “disclosed.”

[8:18]  ⁷⁰³ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ⁷⁰⁴ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ⁷⁰⁵ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[8:19]  ⁷⁰⁶ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ⁷⁰⁷ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ⁷⁰⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:20]  ⁷⁰⁹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[8:21]  ⁷¹⁰ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ⁷¹¹ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ⁷¹² sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[8:22]  ⁷¹³ 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 δέ (de) has not been translated either.

[8:22]  ⁷¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ⁷¹⁵ sn A boat that held all the disciples would be of significant size.

[8:22]  ⁷¹⁶ tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ⁷¹⁷ tn Or “a squall.”

[8:23]  ⁷¹⁸ sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[8:23]  ⁷¹⁹ tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

[8:24]  ⁷²⁰ tn Here δέ (de) has not been translated.

[8:24]  ⁷²¹ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ⁷²² tn The double vocative shows great emotion.

[8:24]  ⁷²³ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ⁷²⁴ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ⁷²⁵ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

[8:25]  ⁷²⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ⁷²⁷ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ⁷²⁸ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ⁷²⁹ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[8:26]  ⁷³⁰ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ⁷³¹ tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

[8:26]  sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[8:26]  ⁷³² sn That is, across the Sea of Galilee from Galilee.

[8:27]  ⁷³³ tn Here δέ (de) has not been translated.

[8:27]  ⁷³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ⁷³⁵ tn Grk “stepped out on land.”

[8:27]  ⁷³⁶ tn Or “city.”

[8:27]  ⁷³⁷ tn Grk “who had demons.”

[8:27]  ⁷³⁸ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ⁷³⁹ tn Or “in.”

[8:28]  ⁷⁴⁰ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ⁷⁴¹ tn Grk “and fell,” 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.

[8:28]  ⁷⁴² tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ⁷⁴³ sn On the title Most High see Luke 1:35.

[8:28]  ⁷⁴⁴ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:29]  ⁷⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ⁷⁴⁶ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ⁷⁴⁷ tn Grk “unclean.”

[8:29]  ⁷⁴⁸ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ⁷⁴⁹ tn Or “fetters”; these were chains for the feet.

[8:29]  ⁷⁵⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ⁷⁵¹ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ⁷⁵² sn This is a parenthetical, explanatory comment by the author.

[8:30]  ⁷⁵³ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ⁷⁵⁴ tn Here δέ (de) has not been translated.

[8:30]  ⁷⁵⁵ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[8:31]  ⁷⁵⁶ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ⁷⁵⁷ tn Or “command.”

[8:31]  ⁷⁵⁸ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

[8:32]  ⁷⁵⁹ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ⁷⁶⁰ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ⁷⁶¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ⁷⁶² sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[8:33]  ⁷⁶³ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ⁷⁶⁴ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:34]  ⁷⁶⁵ tn Here δέ (de) has not been translated.

[8:34]  ⁷⁶⁶ tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

[8:34]  ⁷⁶⁷ tn Or “city.”

[8:35]  ⁷⁶⁸ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ⁷⁶⁹ tn Grk “Jesus, and they.” 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.

[8:36]  ⁷⁷⁰ tn Here δέ (de) has not been translated.

[8:36]  ⁷⁷¹ tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

[8:37]  ⁷⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ⁷⁷³ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ⁷⁷⁴ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ⁷⁷⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ⁷⁷⁶ tn Or “to depart from them.”

[8:37]  ⁷⁷⁷ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ⁷⁷⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ⁷⁷⁹ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:38]  ⁷⁸⁰ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ⁷⁸¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:39]  ⁷⁸² tn Grk “your house.”

[8:39]  ⁷⁸³ tn Or “describe.”

[8:39]  ⁷⁸⁴ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ⁷⁸⁵ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ⁷⁸⁶ tn Or “city.”

[8:39]  ⁷⁸⁷ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[8:40]  ⁷⁸⁸ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[8:40]  sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).

[8:41]  ⁷⁸⁹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[8:41]  ⁷⁹⁰ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ⁷⁹¹ sn See the note on synagogues in 4:15.

[8:41]  ⁷⁹² tn Grk “and falling.” 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 in the translation at this point.

[8:41]  ⁷⁹³ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:42]  ⁷⁹⁴ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ⁷⁹⁵ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[8:43]  ⁷⁹⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ⁷⁹⁷ tn Grk “a flow of blood.”

[8:43]  ⁷⁹⁸ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[8:44]  ⁷⁹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ⁸⁰⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ⁸⁰¹ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ⁸⁰² tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ⁸⁰³ tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[8:45]  ⁸⁰⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ⁸⁰⁵ tn Grk “said.”

[8:45]  ⁸⁰⁶ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ⁸⁰⁷ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[8:46]  ⁸⁰⁸ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

[8:47]  ⁸⁰⁹ tn Here δέ (de) has not been translated.

[8:47]  ⁸¹⁰ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ⁸¹¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ⁸¹² tn Grk “told for what reason.”

[8:48]  ⁸¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ⁸¹⁴ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[8:49]  ⁸¹⁵ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[8:50]  ⁸¹⁶ tn Grk “answered.”

[8:50]  ⁸¹⁷ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[8:51]  ⁸¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ⁸¹⁹ tn Grk “and John,” 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.

[8:52]  ⁸²⁰ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ⁸²¹ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[8:53]  ⁸²² tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ⁸²³ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ⁸²⁴ tn Or “had died.”

[8:54]  ⁸²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁸²⁶ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ⁸²⁷ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ⁸²⁸ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ⁸²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:56]  ⁸³⁰ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ⁸³¹ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[9:1]  ⁸³² tn Here δέ (de) has not been translated.

[9:1]  ⁸³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ⁸³⁴ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ⁸³⁵ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ⁸³⁶ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:2]  ⁸³⁷ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ⁸³⁸ tn Or “to preach.”

[9:2]  ⁸³⁹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:2]  ⁸⁴⁰ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[9:3]  ⁸⁴¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ⁸⁴² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ⁸⁴³ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ⁸⁴⁴ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ⁸⁴⁵ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:4]  ⁸⁴⁶ tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ⁸⁴⁷ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[9:4]  ⁸⁴⁸ tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.

[9:5]  ⁸⁴⁹ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ⁸⁵⁰ tn Grk “all those who do not receive you.”

[9:5]  ⁸⁵¹ tn Or “city.”

[9:5]  ⁸⁵² sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:6]  ⁸⁵³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ⁸⁵⁴ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

[9:6]  ⁸⁵⁵ tn Or “preaching the gospel.”

[9:6]  sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.

[9:7]  ⁸⁵⁶ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ⁸⁵⁷ sn See the note on tetrarch in 3:1.

[9:7]  ⁸⁵⁸ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ⁸⁵⁹ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[9:8]  ⁸⁶⁰ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:8]  ⁸⁶¹ sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.

[9:9]  ⁸⁶² tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ⁸⁶³ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[9:10]  ⁸⁶⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ⁸⁶⁵ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ⁸⁶⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ⁸⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ⁸⁶⁸ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ⁸⁶⁹ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[9:11]  ⁸⁷⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ⁸⁷¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:11]  ⁸⁷² sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[9:12]  ⁸⁷³ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ⁸⁷⁴ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ⁸⁷⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ⁸⁷⁶ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ⁸⁷⁷ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[9:13]  ⁸⁷⁸ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ⁸⁷⁹ tn Here δέ (de) has not been translated.

[9:13]  ⁸⁸⁰ tn Grk “said.”

[9:13]  ⁸⁸¹ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ⁸⁸² tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ⁸⁸³ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[9:14]  ⁸⁸⁴ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

[9:14]  ⁸⁸⁵ sn This is a parenthetical note by the author.

[9:14]  ⁸⁸⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:14]  ⁸⁸⁷ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

[9:15]  ⁸⁸⁸ tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.

[9:15]  ⁸⁸⁹ tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.

[9:16]  ⁸⁹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ⁸⁹¹ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[9:17]  ⁸⁹² sn There was more than enough for everybody, as indicated by the gathering of what was left over.

[9:18]  ⁸⁹³ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ⁸⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ⁸⁹⁵ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ⁸⁹⁶ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ⁸⁹⁷ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[9:19]  ⁸⁹⁸ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ⁸⁹⁹ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ⁹⁰⁰ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:19]  ⁹⁰¹ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

[9:20]  ⁹⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ⁹⁰³ tn Here δέ (de) has not been translated.

[9:20]  ⁹⁰⁴ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ⁹⁰⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:20]  sn See the note on Christ in 2:11.

[9:21]  ⁹⁰⁶ tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

[9:21]  ⁹⁰⁷ sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

[9:22]  ⁹⁰⁸ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ⁹⁰⁹ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ⁹¹⁰ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ⁹¹¹ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[9:23]  ⁹¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ⁹¹³ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ⁹¹⁴ tn Grk “to come after me.”

[9:23]  ⁹¹⁵ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ⁹¹⁶ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:24]  ⁹¹⁷ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[9:25]  ⁹¹⁸ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[9:26]  ⁹¹⁹ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ⁹²⁰ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ⁹²¹ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[9:27]  ⁹²² tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ⁹²³ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ⁹²⁴ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:27]  ⁹²⁵ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

[9:28]  ⁹²⁶ tn Grk “Now it happened that about.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:28]  ⁹²⁷ tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

[9:28]  ⁹²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:29]  ⁹²⁹ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ⁹³⁰ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ⁹³¹ tn Or “the appearance of his face became different.”

[9:29]  sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[9:29]  ⁹³² tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

[9:30]  ⁹³³ tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:30]  ⁹³⁴ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:30]  ⁹³⁵ tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

[9:31]  ⁹³⁶ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

[9:31]  ⁹³⁷ tn Or “accomplish,” “bring to completion.”

[9:31]  ⁹³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:32]  ⁹³⁹ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ⁹⁴⁰ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[9:33]  ⁹⁴¹ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ⁹⁴² tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ⁹⁴³ tn Grk “to leave from him.”

[9:33]  ⁹⁴⁴ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:33]  sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.

[9:34]  ⁹⁴⁵ tn Here δέ (de) has not been translated.

[9:34]  ⁹⁴⁶ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ⁹⁴⁷ tn Or “appeared.”

[9:34]  ⁹⁴⁸ tn Or “surrounded.”

[9:35]  ⁹⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ⁹⁵⁰ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.

[9:35]  sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.

[9:35]  ⁹⁵¹ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[9:36]  ⁹⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ⁹⁵³ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ⁹⁵⁴ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ⁹⁵⁵ tn Grk “in those days.”

[9:37]  ⁹⁵⁶ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:38]  ⁹⁵⁷ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:38]  ⁹⁵⁸ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ⁹⁵⁹ tn This verb means “to have regard for”; see Luke 1:48.

[9:39]  ⁹⁶⁰ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:39]  ⁹⁶¹ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ⁹⁶² sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ⁹⁶³ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[9:40]  ⁹⁶⁴ tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.

[9:40]  ⁹⁶⁵ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

[9:40]  ⁹⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:40]  ⁹⁶⁷ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:41]  ⁹⁶⁸ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ⁹⁶⁹ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ⁹⁷⁰ tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ⁹⁷¹ tn Grk “how long.”

[9:41]  ⁹⁷² tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ⁹⁷³ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:42]  ⁹⁷⁴ tn Here δέ (de) has not been translated.

[9:42]  ⁹⁷⁵ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ⁹⁷⁶ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ⁹⁷⁷ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ⁹⁷⁸ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ⁹⁷⁹ sn This is a reference to an evil spirit. See Luke 4:33.

[9:43]  ⁹⁸⁰ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ⁹⁸¹ sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ⁹⁸² tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ⁹⁸³ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[9:43]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

[9:44]  ⁹⁸⁴ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ⁹⁸⁵ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:45]  ⁹⁸⁶ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ⁹⁸⁷ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ⁹⁸⁸ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:46]  ⁹⁸⁹ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ⁹⁹⁰ tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[9:47]  ⁹⁹¹ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ⁹⁹² tn On this use of παρά (para), see BDF §239.1.1.

[9:48]  ⁹⁹³ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ⁹⁹⁴ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ⁹⁹⁵ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[9:49]  ⁹⁹⁶ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ⁹⁹⁷ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ⁹⁹⁸ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[9:51]  ⁹⁹⁹ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:51]  ¹⁰⁰⁰ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ¹⁰⁰¹ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ¹⁰⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹⁰⁰³ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ¹⁰⁰⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:52]  ¹⁰⁰⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁰⁰⁶ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ¹⁰⁰⁷ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁰⁰⁸ tn Or “to prepare (things) for him.”

[9:53]  ¹⁰⁰⁹ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ¹⁰¹⁰ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ¹⁰¹¹ tn Grk “because his face was set toward Jerusalem.”

[9:53]  sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

[9:54]  ¹⁰¹² tn Or “destroy.”

[9:54]  ¹⁰¹³ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[9:55]  ¹⁰¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁰¹⁵ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:55]  sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

[9:57]  ¹⁰¹⁶ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ¹⁰¹⁷ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ¹⁰¹⁸ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[9:57]  sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

[9:58]  ¹⁰¹⁹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ¹⁰²⁰ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[9:59]  ¹⁰²¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ¹⁰²² tn Grk “said.”

[9:60]  ¹⁰²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ¹⁰²⁴ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ¹⁰²⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:61]  ¹⁰²⁶ tn Grk “And another also said.”

[9:61]  ¹⁰²⁷ tn Grk “to those in my house.”

[9:62]  ¹⁰²⁸ tn Here δέ (de) has not been translated.

[9:62]  ¹⁰²⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ¹⁰³⁰ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ¹⁰³¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:1]  ¹⁰³² tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ¹⁰³³ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ¹⁰³⁴ tn Or “city.”

[10:2]  ¹⁰³⁵ tn Here δέ (de) has not been translated.

[10:2]  ¹⁰³⁶ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ¹⁰³⁷ tn Grk “to thrust out.”

[10:3]  ¹⁰³⁸ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:3]  ¹⁰³⁹ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ¹⁰⁴⁰ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:4]  ¹⁰⁴¹ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ¹⁰⁴² tn Traditionally, “a purse.”

[10:4]  ¹⁰⁴³ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ¹⁰⁴⁴ tn Or “no one along the way.”

[10:5]  ¹⁰⁴⁵ tn Here δέ (de) has not been translated.

[10:5]  ¹⁰⁴⁶ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ¹⁰⁴⁷ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:6]  ¹⁰⁴⁸ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹⁰⁴⁹ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:7]  ¹⁰⁵⁰ tn Here δέ (de) has not been translated.

[10:7]  ¹⁰⁵¹ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ¹⁰⁵² sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:8]  ¹⁰⁵³ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ¹⁰⁵⁴ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ¹⁰⁵⁵ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9]  ¹⁰⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ¹⁰⁵⁷ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ¹⁰⁵⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ¹⁰⁵⁹ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:10]  ¹⁰⁶⁰ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ¹⁰⁶¹ tn Or “city.”

[10:10]  ¹⁰⁶² tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ¹⁰⁶³ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ¹⁰⁶⁴ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:11]  ¹⁰⁶⁵ tn Or “city.”

[10:11]  ¹⁰⁶⁶ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ¹⁰⁶⁷ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ¹⁰⁶⁸ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:12]  ¹⁰⁶⁹ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ¹⁰⁷⁰ tn Or “city.”

[10:13]  ¹⁰⁷¹ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ¹⁰⁷² tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ¹⁰⁷³ tn Or “powerful deeds.”

[10:13]  ¹⁰⁷⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ¹⁰⁷⁵ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[10:13]  map For location see Map1 A1; JP3 F3; JP4 F3.

[10:15]  ¹⁰⁷⁶ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[10:15]  map For location see Map1 D2; Map2 C3; Map3 B2.

[10:15]  ¹⁰⁷⁷ tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ¹⁰⁷⁸ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[10:16]  ¹⁰⁷⁹ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ¹⁰⁸⁰ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ¹⁰⁸¹ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ¹⁰⁸² sn The one who sent me refers to God.

[10:17]  ¹⁰⁸³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ¹⁰⁸⁴ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ¹⁰⁸⁵ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ¹⁰⁸⁶ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[10:18]  ¹⁰⁸⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ¹⁰⁸⁸ tn This is an imperfect tense verb.

[10:18]  ¹⁰⁸⁹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ¹⁰⁹⁰ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[10:19]  ¹⁰⁹¹ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ¹⁰⁹² sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ¹⁰⁹³ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ¹⁰⁹⁴ tn This is an emphatic double negative in the Greek text.

[10:20]  ¹⁰⁹⁵ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ¹⁰⁹⁶ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ¹⁰⁹⁷ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[10:21]  ¹⁰⁹⁸ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ¹⁰⁹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ¹¹⁰⁰ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ¹¹⁰¹ tn Or “thank.”

[10:21]  ¹¹⁰² 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]  ¹¹⁰³ tn Or “that.”

[10:21]  ¹¹⁰⁴ sn See 1 Cor 1:26-31.

[10:21]  ¹¹⁰⁵ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[10:22]  ¹¹⁰⁶ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ¹¹⁰⁷ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[10:23]  ¹¹⁰⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ¹¹⁰⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ¹¹¹⁰ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ¹¹¹¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ¹¹¹² sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[10:24]  ¹¹¹³ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[10:25]  ¹¹¹⁴ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:25]  ¹¹¹⁵ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ¹¹¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ¹¹¹⁷ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[10:26]  ¹¹¹⁸ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:27]  ¹¹¹⁹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ¹¹²⁰ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ¹¹²¹ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ¹¹²² tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[10:28]  ¹¹²³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ¹¹²⁴ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[10:29]  ¹¹²⁵ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ¹¹²⁶ tn Or “vindicate.”

[10:29]  sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

[10:30]  ¹¹²⁷ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹¹²⁸ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ¹¹²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹¹³⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹¹³¹ tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:30]  ¹¹³² sn That is, in a state between life and death; severely wounded.

[10:31]  ¹¹³³ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ¹¹³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ¹¹³⁵ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ¹¹³⁶ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ¹¹³⁷ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[10:32]  ¹¹³⁸ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ¹¹³⁹ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[10:33]  ¹¹⁴⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ¹¹⁴¹ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ¹¹⁴² tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ¹¹⁴³ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ¹¹⁴⁴ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:33]  sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

[10:34]  ¹¹⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ¹¹⁴⁶ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ¹¹⁴⁷ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ¹¹⁴⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ¹¹⁴⁹ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ¹¹⁵⁰ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ¹¹⁵¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹¹⁵² tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ¹¹⁵³ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ¹¹⁵⁴ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

[10:37]  ¹¹⁵⁵ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ¹¹⁵⁶ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ¹¹⁵⁷ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ¹¹⁵⁸ tn This recalls the verb of the earlier reply in v. 28.

[10:38]  ¹¹⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ¹¹⁶⁰ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:38]  tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

[10:39]  ¹¹⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ¹¹⁶² tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ¹¹⁶³ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[10:40]  ¹¹⁶⁴ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ¹¹⁶⁵ tn Grk “with much serving.”

[10:40]  ¹¹⁶⁶ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ¹¹⁶⁷ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ¹¹⁶⁸ tn Grk “has left me to serve alone.”

[10:40]  ¹¹⁶⁹ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[10:41]  ¹¹⁷⁰ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ¹¹⁷¹ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ¹¹⁷² sn The double vocative Martha, Martha communicates emotion.

[10:41]  ¹¹⁷³ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[10:42]  ¹¹⁷⁴ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ¹¹⁷⁵ tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

[11:1]  ¹¹⁷⁶ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ¹¹⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ¹¹⁷⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ¹¹⁷⁹ sn John refers to John the Baptist.

[11:1]  ¹¹⁸⁰ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[11:2]  ¹¹⁸¹ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ¹¹⁸² tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[11:2]  ¹¹⁸³ tn Grk “hallowed be your name.”

[11:2]  ¹¹⁸⁴ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:2]  sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[11:3]  ¹¹⁸⁵ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

[11:4]  ¹¹⁸⁶ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ¹¹⁸⁷ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:4]  tn Or “into a time of testing.”

[11:4]  sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

[11:5]  ¹¹⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ¹¹⁸⁹ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ¹¹⁹⁰ tn Grk “he will go to him.”

[11:5]  ¹¹⁹¹ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:6]  ¹¹⁹² tn Grk “has come to me from the road.”

[11:6]  ¹¹⁹³ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[11:7]  ¹¹⁹⁴ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ¹¹⁹⁵ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ¹¹⁹⁶ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ¹¹⁹⁷ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:8]  ¹¹⁹⁸ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ¹¹⁹⁹ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ¹²⁰⁰ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[11:9]  ¹²⁰¹ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ¹²⁰² sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ¹²⁰³ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:10]  ¹²⁰⁴ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10]  ¹²⁰⁵ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:11]  ¹²⁰⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ¹²⁰⁷ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ¹²⁰⁸ sn The snake probably refers to a water snake.

[11:12]  ¹²⁰⁹ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

[11:13]  ¹²¹⁰ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ¹²¹¹ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[11:14]  ¹²¹² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ¹²¹³ 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]  ¹²¹⁴ 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]  ¹²¹⁵ 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]  ¹²¹⁶ 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.

[11:15]  ¹²¹⁷ tn Or “prince.”

[11:16]  ¹²¹⁸ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ¹²¹⁹ 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]  ¹²²⁰ 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]  ¹²²¹ 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]  ¹²²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ¹²²³ 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]  ¹²²⁴ tn Or “is left in ruins.”

[11:17]  ¹²²⁵ 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]  ¹²²⁶ 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]  ¹²²⁷ 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]  ¹²²⁸ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:19]  ¹²²⁹ 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]  ¹²³⁰ 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]  ¹²³¹ 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]  ¹²³² 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]  ¹²³³ 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]  ¹²³⁴ tn The referent of the expression “a strong man” is Satan.

[11:21]  ¹²³⁵ 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]  ¹²³⁶ tn Grk “his goods are in peace.”

[11:22]  ¹²³⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ¹²³⁸ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ¹²³⁹ tn Grk “stronger man than he attacks.”

[11:22]  ¹²⁴⁰ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ¹²⁴¹ tn Grk “on which he relied.”

[11:22]  ¹²⁴² tn Or “and distributes.”

[11:22]  ¹²⁴³ 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]  ¹²⁴⁴ 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]  ¹²⁴⁵ sn For the image of scattering, see Pss. Sol. 17:18.

[11:24]  ¹²⁴⁶ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ¹²⁴⁷ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ¹²⁴⁸ 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]  ¹²⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ¹²⁵⁰ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ¹²⁵¹ tn Grk “I will return to my house from which I came.”

[11:25]  ¹²⁵² tn Grk “comes.”

[11:25]  ¹²⁵³ tn The words “the house” are not in Greek but are implied.

[11:25]  ¹²⁵⁴ 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]  ¹²⁵⁵ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ¹²⁵⁶ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ¹²⁵⁷ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[11:27]  ¹²⁵⁸ 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]  ¹²⁵⁹ 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]  ¹²⁶⁰ tn For this term see L&N 8.69.

[11:27]  ¹²⁶¹ 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]  ¹²⁶² tn Grk “said.”

[11:28]  ¹²⁶³ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[11:29]  ¹²⁶⁴ tn Here δέ (de) has not been translated.

[11:29]  ¹²⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ¹²⁶⁶ 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]  ¹²⁶⁷ 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]  ¹²⁶⁸ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ¹²⁶⁹ 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]  ¹²⁷⁰ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[11:31]  ¹²⁷¹ 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]  ¹²⁷² sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ¹²⁷³ 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]  ¹²⁷⁴ tn Grk “behold.”

[11:31]  ¹²⁷⁵ 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]  ¹²⁷⁶ tn See the note on the word “people” in v. 31.

[11:32]  ¹²⁷⁷ 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.

[11:32]  ¹²⁷⁸ tn Grk “behold.”

[11:33]  ¹²⁷⁹ 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]  ¹²⁸⁰ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[11:33]  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]  ¹²⁸¹ 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]  ¹²⁸² 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]  ¹²⁸³ tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

[11:35]  ¹²⁸⁴ sn Here you is a singular pronoun, individualizing the application.

[11:36]  ¹²⁸⁵ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ¹²⁸⁶ 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]  ¹²⁸⁷ tn Grk “not having any part dark.”

[11:36]  ¹²⁸⁸ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[11:37]  ¹²⁸⁹ 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]  ¹²⁹⁰ sn See the note on Pharisees in 5:17.

[11:37]  ¹²⁹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ¹²⁹² 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]  ¹²⁹³ tn Here δέ (de) has not been translated.

[11:38]  ¹²⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ¹²⁹⁵ 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]  ¹²⁹⁶ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ¹²⁹⁷ tn Or “and evil.”

[11:40]  ¹²⁹⁸ 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]  ¹²⁹⁹ 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]  ¹³⁰⁰ 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]  ¹³⁰¹ 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]  ¹³⁰² 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]  ¹³⁰³ 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]  ¹³⁰⁴ tn Or “you tithe mint.”

[11:42]  ¹³⁰⁵ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ¹³⁰⁶ 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]  ¹³⁰⁷ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ¹³⁰⁸ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[11:43]  ¹³⁰⁹ 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]  ¹³¹⁰ sn See the note on synagogues in 4:15.

[11:43]  ¹³¹¹ 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]  ¹³¹² tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ¹³¹³ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ¹³¹⁴ 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]  ¹³¹⁵ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ¹³¹⁶ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[11:46]  ¹³¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ¹³¹⁸ tn Grk “said.”

[11:46]  ¹³¹⁹ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ¹³²⁰ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ¹³²¹ 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]  ¹³²² 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]  ¹³²³ tn Or “forefathers”; Grk “fathers.”

[11:48]  ¹³²⁴ tn Grk “you are witnesses and approve of.”

[11:48]  ¹³²⁵ tn Or “forefathers”; Grk “fathers.”

[11:48]  ¹³²⁶ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ¹³²⁷ tn “Their,” i.e., the prophets.

[11:48]  ¹³²⁸ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[11:49]  ¹³²⁹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:50]  ¹³³⁰ 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]  ¹³³¹ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ¹³³² tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[11:51]  ¹³³³ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ¹³³⁴ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ¹³³⁵ tn Or “who perished.”

[11:51]  ¹³³⁶ 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]  ¹³³⁷ tn Or “required from.”

[11:52]  ¹³³⁸ 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]  ¹³³⁹ tn Or “you tried to prevent.”

[11:53]  ¹³⁴⁰ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ¹³⁴¹ tn Or “terribly.”

[11:53]  ¹³⁴² tn For this term see L&N 33.183.

[11:54]  ¹³⁴³ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ¹³⁴⁴ 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]  ¹³⁴⁵ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ¹³⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ¹³⁴⁷ 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]  ¹³⁴⁸ sn See the note on Pharisees in 5:17.

[12:1]  ¹³⁴⁹ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:2]  ¹³⁵⁰ tn Or “concealed.”

[12:2]  ¹³⁵¹ 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]  ¹³⁵² 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]  ¹³⁵³ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ¹³⁵⁴ 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]  ¹³⁵⁵ 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]  ¹³⁵⁶ tn Here δέ (de) has not been translated.

[12:4]  ¹³⁵⁷ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:5]  ¹³⁵⁸ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ¹³⁵⁹ 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]  ¹³⁶⁰ tn The direct object (“you”) is understood.

[12:5]  ¹³⁶¹ 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]  ¹³⁶² 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]  ¹³⁶³ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[12:8]  ¹³⁶⁴ tn Here δέ (de) has not been translated.

[12:8]  ¹³⁶⁵ tn Or “confesses.”

[12:8]  ¹³⁶⁶ 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]  ¹³⁶⁷ 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]  ¹³⁶⁸ 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]  ¹³⁶⁹ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[12:11]  ¹³⁷⁰ 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]  ¹³⁷¹ 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]  ¹³⁷² 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]  ¹³⁷³ tn Grk “in that very hour” (an idiom).

[12:12]  ¹³⁷⁴ tn Grk “what it is necessary to say.”

[12:13]  ¹³⁷⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ¹³⁷⁶ 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]  ¹³⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ¹³⁷⁸ 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]  ¹³⁷⁹ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[12:15]  ¹³⁸⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ¹³⁸¹ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ¹³⁸² 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]  ¹³⁸³ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ¹³⁸⁴ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ¹³⁸⁵ tn Or “yielded a plentiful harvest.”

[12:17]  ¹³⁸⁶ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ¹³⁸⁷ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ¹³⁸⁸ 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]  ¹³⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ¹³⁹⁰ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:19]  ¹³⁹¹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ¹³⁹² 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]  ¹³⁹³ 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]  ¹³⁹⁴ 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]  ¹³⁹⁵ 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]  ¹³⁹⁶ 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]  ¹³⁹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ¹³⁹⁸ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ¹³⁹⁹ tn Or “do not be anxious.”

[12:22]  ¹⁴⁰⁰ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ¹⁴⁰¹ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[12:24]  ¹⁴⁰² 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]  ¹⁴⁰³ 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]  ¹⁴⁰⁴ tn Or “by being anxious.”

[12:25]  ¹⁴⁰⁵ 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]  ¹⁴⁰⁶ tn This is a first class condition in the Greek text.

[12:26]  ¹⁴⁰⁷ tn Or “why are you anxious for.”

[12:27]  ¹⁴⁰⁸ 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]  ¹⁴⁰⁹ 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]  ¹⁴¹⁰ tn This is a first class condition in the Greek text.

[12:28]  ¹⁴¹¹ tn Grk “grass in the field.”

[12:28]  ¹⁴¹² tn Grk “which is in the field today.”

[12:28]  ¹⁴¹³ 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]  ¹⁴¹⁴ 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]  ¹⁴¹⁵ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ¹⁴¹⁶ 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]  ¹⁴¹⁷ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[12:30]  ¹⁴¹⁸ tn Grk “seek.”

[12:31]  ¹⁴¹⁹ tn Grk “seek,” but in the sense of the previous verses.

[12:31]  ¹⁴²⁰ tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

[12:31]  ¹⁴²¹ 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]  ¹⁴²² tn Or perhaps, “your Father chooses.”

[12:33]  ¹⁴²³ 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]  ¹⁴²⁴ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ¹⁴²⁵ tn Grk “in the heavens.”

[12:33]  ¹⁴²⁶ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ¹⁴²⁷ 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]  ¹⁴²⁸ sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.

[12:35]  ¹⁴²⁹ 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]  ¹⁴³⁰ sn Keep your lamps burning means to be ready at all times.

[12:36]  ¹⁴³¹ 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]  ¹⁴³² sn An ancient wedding celebration could last for days (Tob 11:18).

[12:37]  ¹⁴³³ tn See the note on the word “slave” in 7:2.

[12:37]  ¹⁴³⁴ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ¹⁴³⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ¹⁴³⁶ tn See v. 35 (same verb).

[12:37]  ¹⁴³⁷ 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]  ¹⁴³⁸ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ¹⁴³⁹ 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]  ¹⁴⁴⁰ 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]  ¹⁴⁴¹ 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]  ¹⁴⁴² tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:39]  ¹⁴⁴³ 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]  ¹⁴⁴⁴ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[12:40]  ¹⁴⁴⁵ 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]  ¹⁴⁴⁶ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ¹⁴⁴⁷ 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]  ¹⁴⁴⁸ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ¹⁴⁴⁹ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ¹⁴⁵⁰ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:43]  ¹⁴⁵¹ tn See the note on the word “slave” in 7:2.

[12:43]  ¹⁴⁵² tn That is, doing his job, doing what he is supposed to be doing.

[12:44]  ¹⁴⁵³ tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

[12:44]  ¹⁴⁵⁴ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

[12:45]  ¹⁴⁵⁵ 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]  ¹⁴⁵⁶ 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]  ¹⁴⁵⁷ tn Grk “should say in his heart.”

[12:45]  ¹⁴⁵⁸ tn Or “is taking a long time.”

[12:45]  ¹⁴⁵⁹ 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]  ¹⁴⁶⁰ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ¹⁴⁶¹ 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]  ¹⁴⁶² 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]  ¹⁴⁶³ 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]  ¹⁴⁶⁴ tn Here δέ (de) has not been translated.

[12:47]  ¹⁴⁶⁵ 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]  ¹⁴⁶⁶ 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]  ¹⁴⁶⁷ tn Grk “blows.”

[12:48]  ¹⁴⁶⁸ tn Grk “will receive few (blows).”

[12:48]  ¹⁴⁶⁹ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ¹⁴⁷⁰ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ¹⁴⁷¹ tn Grk “they will ask even more.”

[12:49]  ¹⁴⁷² 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]  ¹⁴⁷³ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[12:50]  ¹⁴⁷⁴ 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]  ¹⁴⁷⁵ tn Grk “to be baptized with.”

[12:51]  ¹⁴⁷⁶ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[12:52]  ¹⁴⁷⁷ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[12:53]  ¹⁴⁷⁸ 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]  ¹⁴⁷⁹ 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]  ¹⁴⁸⁰ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ¹⁴⁸¹ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[12:55]  ¹⁴⁸² sn The south wind comes from the desert, and thus brings scorching heat.

[12:56]  ¹⁴⁸³ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ¹⁴⁸⁴ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[12:57]  ¹⁴⁸⁵ 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]  ¹⁴⁸⁶ 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]  ¹⁴⁸⁷ 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]  ¹⁴⁸⁸ 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]  ¹⁴⁸⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹⁴⁹⁰ 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]  ¹⁴⁹¹ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ¹⁴⁹² 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]  ¹⁴⁹³ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ¹⁴⁹⁴ 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]  ¹⁴⁹⁵ 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]  ¹⁴⁹⁶ 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]  ¹⁴⁹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:5]  ¹⁴⁹⁸ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ¹⁴⁹⁹ tn Grk “similarly.”

[13:6]  ¹⁵⁰⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ¹⁵⁰¹ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ¹⁵⁰² sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:7]  ¹⁵⁰³ 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]  ¹⁵⁰⁴ tn Grk “Behold, for.”

[13:7]  ¹⁵⁰⁵ 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]  ¹⁵⁰⁶ 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]  ¹⁵⁰⁷ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ¹⁵⁰⁸ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ¹⁵⁰⁹ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:8]  ¹⁵¹⁰ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ¹⁵¹¹ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:9]  ¹⁵¹² 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]  ¹⁵¹³ tn Grk “the coming [season].”

[13:9]  ¹⁵¹⁴ tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9]  ¹⁵¹⁵ tn This is a first class condition in the Greek text, showing which of the options is assumed.

[13:10]  ¹⁵¹⁶ sn See the note on synagogues in 4:15.

[13:11]  ¹⁵¹⁷ 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]  ¹⁵¹⁸ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ¹⁵¹⁹ 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]  ¹⁵²⁰ 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]  ¹⁵²¹ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ¹⁵²² 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]  ¹⁵²³ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ¹⁵²⁴ tn Or “released.”

[13:12]  ¹⁵²⁵ tn Or “sickness.”

[13:13]  ¹⁵²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ¹⁵²⁷ sn The healing took place immediately.

[13:14]  ¹⁵²⁸ 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]  ¹⁵²⁹ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ¹⁵³⁰ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:15]  ¹⁵³¹ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ¹⁵³² tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ¹⁵³³ 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]  ¹⁵³⁴ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹⁵³⁵ 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]  ¹⁵³⁶ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹⁵³⁷ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹⁵³⁸ tn Or “bondage”; Grk “bond.”

[13:17]  ¹⁵³⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ¹⁵⁴⁰ tn Or “were put to shame.”

[13:17]  ¹⁵⁴¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ¹⁵⁴² sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ¹⁵⁴³ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[13:18]  ¹⁵⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ¹⁵⁴⁵ tn Grk “said,” but what follows is a question.

[13:18]  ¹⁵⁴⁶ 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]  ¹⁵⁴⁷ 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]  ¹⁵⁴⁸ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:19]  ¹⁵⁴⁹ sn The mustard seed was noted for its tiny size.

[13:19]  ¹⁵⁵⁰ tn Grk “threw.”

[13:19]  ¹⁵⁵¹ 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]  ¹⁵⁵² 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]  ¹⁵⁵³ 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]  ¹⁵⁵⁴ 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]  ¹⁵⁵⁵ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20]  ¹⁵⁵⁶ 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]  ¹⁵⁵⁷ tn Grk “hid in.”

[13:21]  ¹⁵⁵⁸ 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]  ¹⁵⁵⁹ 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]  ¹⁵⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ¹⁵⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ¹⁵⁶² tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ¹⁵⁶³ tn Or “cities.”

[13:22]  ¹⁵⁶⁴ 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]  ¹⁵⁶⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:23]  ¹⁵⁶⁶ tn Here δέ (de) has not been translated.

[13:23]  ¹⁵⁶⁷ tn Grk “said to.”

[13:23]  ¹⁵⁶⁸ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ¹⁵⁶⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[13:24]  ¹⁵⁷⁰ 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]  ¹⁵⁷¹ 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]  ¹⁵⁷² tn Or “the master of the household.”

[13:25]  ¹⁵⁷³ tn Or “rises,” or “stands up.”

[13:25]  ¹⁵⁷⁴ tn Or “Sir.”

[13:25]  ¹⁵⁷⁵ tn Grk “Open to us.”

[13:25]  ¹⁵⁷⁶ 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]  ¹⁵⁷⁷ 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]  ¹⁵⁷⁸ sn This term refers to wide streets, and thus suggests the major streets of a city.

[13:27]  ¹⁵⁷⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ¹⁵⁸⁰ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  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]  ¹⁵⁸¹ 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]  ¹⁵⁸² tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:28]  ¹⁵⁸³ 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]  ¹⁵⁸⁴ 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]  ¹⁵⁸⁵ 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]  ¹⁵⁸⁶ 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]  ¹⁵⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ¹⁵⁸⁸ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ¹⁵⁸⁹ 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]  ¹⁵⁹⁰ 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]  ¹⁵⁹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ¹⁵⁹² tn Grk “behold.”

[13:30]  ¹⁵⁹³ 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]  ¹⁵⁹⁴ tn Grk “At that very hour.”

[13:31]  ¹⁵⁹⁵ sn See the note on Pharisees in 5:17.

[13:31]  ¹⁵⁹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ¹⁵⁹⁷ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ¹⁵⁹⁸ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[13:32]  ¹⁵⁹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ¹⁶⁰⁰ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ¹⁶⁰¹ 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]  ¹⁶⁰² 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]  ¹⁶⁰³ 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]  ¹⁶⁰⁴ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ¹⁶⁰⁵ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ¹⁶⁰⁶ tn Or “should perish away from.”

[13:33]  ¹⁶⁰⁷ 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]  ¹⁶⁰⁸ sn The double use of the city’s name betrays intense emotion.

[13:34]  ¹⁶⁰⁹ 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]  ¹⁶¹⁰ 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]  ¹⁶¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ¹⁶¹² tn Grk “you were not willing.”

[13:35]  ¹⁶¹³ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ¹⁶¹⁴ 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]  ¹⁶¹⁵ 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]  ¹⁶¹⁶ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ¹⁶¹⁷ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ¹⁶¹⁸ sn See the note on Pharisees in 5:17.

[14:1]  ¹⁶¹⁹ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:2]  ¹⁶²⁰ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ¹⁶²¹ 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]  ¹⁶²² sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[14:3]  ¹⁶²³ 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]  ¹⁶²⁴ 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]  ¹⁶²⁵ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ¹⁶²⁶ 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]  ¹⁶²⁷ 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]  ¹⁶²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ¹⁶²⁹ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ¹⁶³⁰ tn Or “and let him go.”

[14:5]  ¹⁶³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ¹⁶³² tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:6]  ¹⁶³³ 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]  ¹⁶³⁴ 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]  ¹⁶³⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ¹⁶³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ¹⁶³⁷ tn Grk “those who were invited.”

[14:7]  ¹⁶³⁸ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:8]  ¹⁶³⁹ 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]  ¹⁶⁴⁰ 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]  ¹⁶⁴¹ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[14:9]  ¹⁶⁴² 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]  ¹⁶⁴³ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ¹⁶⁴⁴ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:10]  ¹⁶⁴⁵ tn Grk “the one who invited you.”

[14:10]  ¹⁶⁴⁶ tn Grk “Go up higher.” This means to move to a more important place.

[14:11]  ¹⁶⁴⁷ 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]  ¹⁶⁴⁸ 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]  ¹⁶⁴⁹ tn Here δέ (de) has not been translated.

[14:12]  ¹⁶⁵⁰ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ¹⁶⁵¹ 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]  ¹⁶⁵² tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ¹⁶⁵³ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ¹⁶⁵⁴ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ¹⁶⁵⁵ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ¹⁶⁵⁶ 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]  ¹⁶⁵⁷ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ¹⁶⁵⁸ sn The passive verb will be repaid looks at God’s commendation.

[14:15]  ¹⁶⁵⁹ tn Here δέ (de) has not been translated.

[14:15]  ¹⁶⁶⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ¹⁶⁶¹ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ¹⁶⁶² tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ¹⁶⁶³ 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]  ¹⁶⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ¹⁶⁶⁵ tn Or “dinner.”

[14:16]  ¹⁶⁶⁶ 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]  ¹⁶⁶⁷ tn The word “guests” is not in the Greek text but is implied.

[14:17]  ¹⁶⁶⁸ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ¹⁶⁶⁹ tn Or “dinner.”

[14:17]  ¹⁶⁷⁰ tn See the note on the word “slave” in 7:2.

[14:18]  ¹⁶⁷¹ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ¹⁶⁷² 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]  ¹⁶⁷³ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ¹⁶⁷⁴ 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]  ¹⁶⁷⁵ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ¹⁶⁷⁶ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ¹⁶⁷⁷ 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]  ¹⁶⁷⁸ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ¹⁶⁷⁹ 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]  ¹⁶⁸⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ¹⁶⁸¹ 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]  ¹⁶⁸² 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]  ¹⁶⁸³ tn Or “town.”

[14:21]  ¹⁶⁸⁴ 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]  ¹⁶⁸⁵ 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]  ¹⁶⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

[14:22]  ¹⁶⁸⁷ 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]  ¹⁶⁸⁸ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ¹⁶⁸⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ¹⁶⁹⁰ 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]  ¹⁶⁹¹ 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]  ¹⁶⁹² 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]  ¹⁶⁹³ 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]  ¹⁶⁹⁴ sn So that my house will be filled. God will bless many people.

[14:24]  ¹⁶⁹⁵ 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]  ¹⁶⁹⁶ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ¹⁶⁹⁷ tn Or “dinner.”

[14:25]  ¹⁶⁹⁸ 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]  ¹⁶⁹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:26]  ¹⁷⁰⁰ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ¹⁷⁰¹ 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]  ¹⁷⁰² 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]  ¹⁷⁰³ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[14:28]  ¹⁷⁰⁴ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ¹⁷⁰⁵ 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]  ¹⁷⁰⁶ 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]  ¹⁷⁰⁷ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ¹⁷⁰⁸ 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]  ¹⁷⁰⁹ 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]  ¹⁷¹⁰ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[14:30]  ¹⁷¹¹ tn Grk “make fun of him, saying.”

[14:30]  ¹⁷¹² 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]  ¹⁷¹³ 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]  ¹⁷¹⁴ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ¹⁷¹⁵ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[14:32]  ¹⁷¹⁶ 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]  ¹⁷¹⁷ tn Grk “a messenger.”

[14:32]  ¹⁷¹⁸ 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]  ¹⁷¹⁹ 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]  ¹⁷²⁰ 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]  ¹⁷²¹ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[14:35]  ¹⁷²² tn Or “It is not useful” (L&N 65.32).

[14:35]  ¹⁷²³ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ¹⁷²⁴ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

[15:1]  ¹⁷²⁵ sn See the note on tax collectors in 3:12.

[15:1]  ¹⁷²⁶ tn Grk “were drawing near.”

[15:2]  ¹⁷²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ¹⁷²⁸ sn See the note on Pharisees in 5:17.

[15:2]  ¹⁷²⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ¹⁷³⁰ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ¹⁷³¹ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[15:3]  ¹⁷³² tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  ¹⁷³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ¹⁷³⁴ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  ¹⁷³⁵ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[15:4]  ¹⁷³⁶ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ¹⁷³⁷ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ¹⁷³⁸ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ¹⁷³⁹ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ¹⁷⁴⁰ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:5]  ¹⁷⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:6]  ¹⁷⁴² tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ¹⁷⁴³ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ¹⁷⁴⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[15:7]  ¹⁷⁴⁵ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ¹⁷⁴⁶ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ¹⁷⁴⁷ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:8]  ¹⁷⁴⁸ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ¹⁷⁴⁹ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ¹⁷⁵⁰ tn Grk “one coin.”

[15:8]  ¹⁷⁵¹ tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:9]  ¹⁷⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ¹⁷⁵³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ¹⁷⁵⁴ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ¹⁷⁵⁵ tn Grk “drachma.”

[15:10]  ¹⁷⁵⁶ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[15:11]  ¹⁷⁵⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ¹⁷⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:12]  ¹⁷⁵⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ¹⁷⁶⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁷⁶¹ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ¹⁷⁶² tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ¹⁷⁶³ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ¹⁷⁶⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁷⁶⁵ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[15:13]  ¹⁷⁶⁶ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ¹⁷⁶⁷ tn Grk “after not many days.”

[15:13]  ¹⁷⁶⁸ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ¹⁷⁶⁹ tn Or “estate” (the same word has been translated “estate” in v. 12).

[15:14]  ¹⁷⁷⁰ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:15]  ¹⁷⁷¹ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ¹⁷⁷² tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ¹⁷⁷³ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:16]  ¹⁷⁷⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ¹⁷⁷⁵ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ¹⁷⁷⁶ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ¹⁷⁷⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:17]  ¹⁷⁷⁸ tn Grk “came to himself” (an idiom).

[15:17]  ¹⁷⁷⁹ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:18]  ¹⁷⁸⁰ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ¹⁷⁸¹ sn The phrase against heaven is a circumlocution for God.

[15:18]  ¹⁷⁸² tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:19]  ¹⁷⁸³ tn Or “make me.” Here is a sign of total humility.

[15:20]  ¹⁷⁸⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ¹⁷⁸⁵ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ¹⁷⁸⁶ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ¹⁷⁸⁷ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ¹⁷⁸⁸ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ¹⁷⁸⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ¹⁷⁹⁰ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ¹⁷⁹¹ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ¹⁷⁹² tn See the note on the word “slave” in 7:2.

[15:22]  ¹⁷⁹³ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ¹⁷⁹⁴ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ¹⁷⁹⁵ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23]  ¹⁷⁹⁶ tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:23]  ¹⁷⁹⁷ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ¹⁷⁹⁸ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[15:24]  ¹⁷⁹⁹ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ¹⁸⁰⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:25]  ¹⁸⁰¹ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ¹⁸⁰² sn This would have been primarily instrumental music, but might include singing as well.

[15:26]  ¹⁸⁰³ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

[15:26]  ¹⁸⁰⁴ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[15:27]  ¹⁸⁰⁵ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ¹⁸⁰⁶ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ¹⁸⁰⁷ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:28]  ¹⁸⁰⁸ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ¹⁸⁰⁹ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ¹⁸¹⁰ sn Ironically the attitude of the older son has left him outside and without joy.

[15:29]  ¹⁸¹¹ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ¹⁸¹² tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ¹⁸¹³ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ¹⁸¹⁴ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[15:30]  ¹⁸¹⁵ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ¹⁸¹⁶ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ¹⁸¹⁷ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ¹⁸¹⁸ sn See note on the phrase “fattened calf” in v. 23.

[15:31]  ¹⁸¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ¹⁸²⁰ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[15:32]  ¹⁸²¹ tn Or “necessary.”

[15:32]  ¹⁸²² sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ¹⁸²³ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[16:1]  ¹⁸²⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ¹⁸²⁵ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ¹⁸²⁶ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ¹⁸²⁷ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:2]  ¹⁸²⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ¹⁸²⁹ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ¹⁸³⁰ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ¹⁸³¹ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:3]  ¹⁸³² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ¹⁸³³ tn Grk “the stewardship,” “the management.”

[16:3]  ¹⁸³⁴ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ¹⁸³⁵ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:3]  sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

[16:4]  ¹⁸³⁶ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ¹⁸³⁷ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:5]  ¹⁸³⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ¹⁸³⁹ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[16:6]  ¹⁸⁴⁰ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ¹⁸⁴¹ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

[16:6]  ¹⁸⁴² tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:6]  ¹⁸⁴³ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

[16:7]  ¹⁸⁴⁴ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ¹⁸⁴⁵ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ¹⁸⁴⁶ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ¹⁸⁴⁷ sn The percentage of reduction may not be as great because of the change in material.

[16:8]  ¹⁸⁴⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ¹⁸⁴⁹ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ¹⁸⁵⁰ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ¹⁸⁵¹ tn Grk “sons” (an idiom).

[16:8]  ¹⁸⁵² tn Grk “with their own generation.”

[16:8]  ¹⁸⁵³ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[16:9]  ¹⁸⁵⁴ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ¹⁸⁵⁵ sn The passive refers to the welcome of heaven.

[16:9]  ¹⁸⁵⁶ tn Grk “eternal tents” (as dwelling places).

[16:10]  ¹⁸⁵⁷ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[16:11]  ¹⁸⁵⁸ tn Or “faithful.”

[16:11]  ¹⁸⁵⁹ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ¹⁸⁶⁰ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:12]  ¹⁸⁶¹ tn Or “faithful.”

[16:12]  ¹⁸⁶² tn Grk “have not been faithful with what is another’s.”

[16:12]  ¹⁸⁶³ tn Grk “what is your own.”

[16:13]  ¹⁸⁶⁴ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ¹⁸⁶⁵ tn Or “and treat [the other] with contempt.”

[16:13]  ¹⁸⁶⁶ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:13]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

[16:14]  ¹⁸⁶⁷ sn See the note on Pharisees in 5:17.

[16:14]  ¹⁸⁶⁸ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[16:15]  ¹⁸⁶⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ¹⁸⁷⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ¹⁸⁷¹ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ¹⁸⁷² tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ¹⁸⁷³ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:16]  ¹⁸⁷⁴ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ¹⁸⁷⁵ sn John refers to John the Baptist.

[16:16]  ¹⁸⁷⁶ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ¹⁸⁷⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ¹⁸⁷⁸ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:17]  ¹⁸⁷⁹ tn Or “one small part of a letter” (L&N 33.37).

[16:17]  ¹⁸⁸⁰ tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

[16:18]  ¹⁸⁸¹ sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.

[16:19]  ¹⁸⁸² sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

[16:19]  ¹⁸⁸³ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[16:20]  ¹⁸⁸⁴ tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).

[16:20]  ¹⁸⁸⁵ sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.

[16:20]  ¹⁸⁸⁶ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[16:21]  ¹⁸⁸⁷ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ¹⁸⁸⁸ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ¹⁸⁸⁹ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[16:22]  ¹⁸⁹⁰ tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:22]  ¹⁸⁹¹ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ¹⁸⁹² tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ¹⁸⁹³ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23]  ¹⁸⁹⁴ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ¹⁸⁹⁵ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ¹⁸⁹⁶ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ¹⁸⁹⁷ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[16:24]  ¹⁸⁹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁸⁹⁹ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹⁹⁰⁰ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹⁹⁰¹ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹⁹⁰² tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹⁹⁰³ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ¹⁹⁰⁴ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹⁹⁰⁵ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ¹⁹⁰⁶ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ¹⁹⁰⁷ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ¹⁹⁰⁸ tn Grk “between us and you.”

[16:27]  ¹⁹⁰⁹ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ¹⁹¹⁰ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ¹⁹¹¹ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[16:28]  ¹⁹¹² sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ¹⁹¹³ tn Grk “lest they also come.”

[16:29]  ¹⁹¹⁴ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ¹⁹¹⁵ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[16:30]  ¹⁹¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ¹⁹¹⁷ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ¹⁹¹⁸ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[16:31]  ¹⁹¹⁹ tn Here δέ (de) has not been translated.

[16:31]  ¹⁹²⁰ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹⁹²¹ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[17:1]  ¹⁹²² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ¹⁹²³ sn See Luke 6:24-26.

[17:2]  ¹⁹²⁴ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ¹⁹²⁵ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ¹⁹²⁶ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[17:3]  ¹⁹²⁷ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ¹⁹²⁸ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ¹⁹²⁹ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ¹⁹³⁰ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:4]  ¹⁹³¹ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[17:5]  ¹⁹³² tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ¹⁹³³ sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

[17:6]  ¹⁹³⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ¹⁹³⁵ tn Grk “said.”

[17:6]  ¹⁹³⁶ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ¹⁹³⁷ tn Grk “faith as,” “faith like.”

[17:6]  ¹⁹³⁸ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ¹⁹³⁹ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ¹⁹⁴⁰ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[17:7]  ¹⁹⁴¹ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ¹⁹⁴² tn See the note on the word “slave” in 7:2.

[17:7]  ¹⁹⁴³ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[17:8]  ¹⁹⁴⁴ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ¹⁹⁴⁵ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ¹⁹⁴⁶ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ¹⁹⁴⁷ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ¹⁹⁴⁸ tn Grk “after these things.”

[17:9]  ¹⁹⁴⁹ tn Grk “did what was commanded.”

[17:9]  ¹⁹⁵⁰ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

[17:10]  ¹⁹⁵¹ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ¹⁹⁵² tn Or “we have only done what we were supposed to do.”

[17:11]  ¹⁹⁵³ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[17:11]  ¹⁹⁵⁴ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:11]  ¹⁹⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ¹⁹⁵⁶ tn Or “was traveling about.”

[17:12]  ¹⁹⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ¹⁹⁵⁸ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ¹⁹⁵⁹ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ¹⁹⁶⁰ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[17:13]  ¹⁹⁶¹ sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).

[17:14]  ¹⁹⁶² tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ¹⁹⁶³ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ¹⁹⁶⁴ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ¹⁹⁶⁵ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[17:15]  ¹⁹⁶⁶ tn Grk “glorifying God.”

[17:16]  ¹⁹⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ¹⁹⁶⁸ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ¹⁹⁶⁹ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ¹⁹⁷⁰ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ¹⁹⁷¹ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:17]  ¹⁹⁷² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ¹⁹⁷³ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ¹⁹⁷⁴ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ¹⁹⁷⁵ tn The word “other” is implied in the context.

[17:18]  ¹⁹⁷⁶ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[17:19]  ¹⁹⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ¹⁹⁷⁸ tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ¹⁹⁷⁹ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

[17:20]  ¹⁹⁸⁰ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ¹⁹⁸¹ sn See the note on Pharisees in 5:17.

[17:20]  ¹⁹⁸² tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ¹⁹⁸³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[17:20]  ¹⁹⁸⁴ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[17:21]  ¹⁹⁸⁵ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ¹⁹⁸⁶ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[17:22]  ¹⁹⁸⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ¹⁹⁸⁸ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[17:23]  ¹⁹⁸⁹ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ¹⁹⁹⁰ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ¹⁹⁹¹ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

[17:24]  ¹⁹⁹² sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ¹⁹⁹³ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[17:25]  ¹⁹⁹⁴ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[17:26]  ¹⁹⁹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ¹⁹⁹⁶ tn Or “as it happened.”

[17:26]  ¹⁹⁹⁷ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[17:27]  ¹⁹⁹⁸ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ¹⁹⁹⁹ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ²⁰⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ²⁰⁰¹ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[17:28]  ²⁰⁰² tn Or “as it happened.”

[17:28]  ²⁰⁰³ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:29]  ²⁰⁰⁴ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[17:31]  ²⁰⁰⁵ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ²⁰⁰⁶ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[17:32]  ²⁰⁰⁷ sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.

[17:33]  ²⁰⁰⁸ tn Or “tries to preserve”; Grk “seeks to gain.”

[17:33]  sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).

[17:33]  ²⁰⁰⁹ sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).

[17:34]  ²⁰¹⁰ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[17:35]  ²⁰¹¹ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[17:36]  ²⁰¹² tc Several mss (D ˹³ [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 “There will be two in the field; one will be taken and the other left.” It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[17:37]  ²⁰¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ²⁰¹⁴ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ²⁰¹⁵ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ²⁰¹⁶ sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ²⁰¹⁷ tn Or “corpse.”

[17:37]  ²⁰¹⁸ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

[17:37]  sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

[17:37]  ²⁰¹⁹ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[18:1]  ²⁰²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ²⁰²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ²⁰²² tn Or “should pray at all times” (L&N 67.88).

[18:1]  ²⁰²³ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:2]  ²⁰²⁴ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ²⁰²⁵ tn Or “town.”

[18:2]  ²⁰²⁶ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ²⁰²⁷ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:3]  ²⁰²⁸ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ²⁰²⁹ tn Or “town.”

[18:3]  ²⁰³⁰ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4]  ²⁰³¹ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ²⁰³² tn Grk “after these things.”

[18:4]  ²⁰³³ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:5]  ²⁰³⁴ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ²⁰³⁵ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:6]  ²⁰³⁶ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[18:7]  ²⁰³⁷ tn Here δέ (de) has not been translated.

[18:7]  ²⁰³⁸ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ²⁰³⁹ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ²⁰⁴⁰ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[18:8]  ²⁰⁴¹ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ²⁰⁴² sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[18:9]  ²⁰⁴³ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ²⁰⁴⁴ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:10]  ²⁰⁴⁵ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ²⁰⁴⁶ sn See the note on Pharisees in 5:17.

[18:10]  ²⁰⁴⁷ sn See the note on tax collectors in 3:12.

[18:11]  ²⁰⁴⁸ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ²⁰⁴⁹ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ²⁰⁵⁰ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ²⁰⁵¹ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ²⁰⁵² sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ²⁰⁵³ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12]  ²⁰⁵⁴ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ²⁰⁵⁵ tn Or “I tithe.”

[18:13]  ²⁰⁵⁶ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ²⁰⁵⁷ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ²⁰⁵⁸ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ²⁰⁵⁹ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[18:14]  ²⁰⁶⁰ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ²⁰⁶¹ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ²⁰⁶² sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:15]  ²⁰⁶³ tn Grk “they.”

[18:15]  ²⁰⁶⁴ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ²⁰⁶⁵ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ²⁰⁶⁶ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[18:16]  ²⁰⁶⁷ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ²⁰⁶⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:16]  ²⁰⁶⁹ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[18:17]  ²⁰⁷⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ²⁰⁷¹ sn On receive see John 1:12.

[18:17]  ²⁰⁷² sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ²⁰⁷³ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[18:18]  ²⁰⁷⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ²⁰⁷⁵ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18]  ²⁰⁷⁶ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[18:19]  ²⁰⁷⁷ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ²⁰⁷⁸ sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[18:20]  ²⁰⁷⁹ sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

[18:21]  ²⁰⁸⁰ tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[18:21]  ²⁰⁸¹ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[18:21]  ²⁰⁸² tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[18:21]  sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.

[18:21]  ²⁰⁸³ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

[18:22]  ²⁰⁸⁴ sn See Luke 14:33.

[18:22]  ²⁰⁸⁵ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ²⁰⁸⁶ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ²⁰⁸⁷ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ²⁰⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[18:23]  ²⁰⁸⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ²⁰⁹⁰ tn Or “very distressed” (L&N 25.277).

[18:24]  ²⁰⁹¹ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ²⁰⁹² sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ²⁰⁹³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:25]  ²⁰⁹⁴ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[18:26]  ²⁰⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[18:26]  ²⁰⁹⁶ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[18:27]  ²⁰⁹⁷ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ²⁰⁹⁸ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

[18:28]  ²⁰⁹⁹ tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.

[18:28]  ²¹⁰⁰ tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[18:29]  ²¹⁰¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ²¹⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ²¹⁰³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ²¹⁰⁴ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[18:30]  ²¹⁰⁵ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ²¹⁰⁶ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ²¹⁰⁷ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[18:31]  ²¹⁰⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ²¹⁰⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ²¹¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ²¹¹¹ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[18:32]  ²¹¹² sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ²¹¹³ sn See Luke 22:63; 23:11, 36.

[18:32]  ²¹¹⁴ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ²¹¹⁵ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[18:33]  ²¹¹⁶ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ²¹¹⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[18:34]  ²¹¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ²¹¹⁹ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ²¹²⁰ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ²¹²¹ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ²¹²² tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[18:35]  ²¹²³ tn Grk “Now it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[18:35]  ²¹²⁴ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ²¹²⁵ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35]  ²¹²⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[18:37]  ²¹²⁷ tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

[18:38]  ²¹²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

[18:38]  ²¹²⁹ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  ²¹³⁰ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[18:38]  ²¹³¹ sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

[18:39]  ²¹³² sn That is, those who were at the front of the procession.

[18:39]  ²¹³³ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[18:39]  ²¹³⁴ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

[18:40]  ²¹³⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ²¹³⁶ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ²¹³⁷ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ²¹³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:41]  ²¹³⁹ tn Grk “said.”

[18:41]  ²¹⁴⁰ tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[18:42]  ²¹⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ²¹⁴² tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ²¹⁴³ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[18:43]  ²¹⁴⁴ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ²¹⁴⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ²¹⁴⁶ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ²¹⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ²¹⁴⁸ tn The word “too” has been supplied for stylistic reasons.

[19:1]  ²¹⁴⁹ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:1]  ²¹⁵⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[19:2]  ²¹⁵¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[19:2]  ²¹⁵² sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[19:3]  ²¹⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ²¹⁵⁴ tn Grk “He was trying to see who Jesus was.”

[19:3]  ²¹⁵⁵ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:4]  ²¹⁵⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ²¹⁵⁷ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ²¹⁵⁸ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[19:5]  ²¹⁵⁹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ²¹⁶⁰ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ²¹⁶¹ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ²¹⁶² sn On today here and in v. 9, see the note on today in 2:11.

[19:6]  ²¹⁶³ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ²¹⁶⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ²¹⁶⁵ tn The participle χαίρων (cairwn) has been taken as indicating manner.

[19:6]  sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).

[19:7]  ²¹⁶⁶ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ²¹⁶⁷ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ²¹⁶⁸ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[19:8]  ²¹⁶⁹ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ²¹⁷⁰ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:9]  ²¹⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ²¹⁷² sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ²¹⁷³ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ²¹⁷⁴ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:10]  ²¹⁷⁵ sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

[19:11]  ²¹⁷⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ²¹⁷⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ²¹⁷⁸ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ²¹⁷⁹ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ²¹⁸⁰ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:12]  ²¹⁸¹ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ²¹⁸² sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

[19:12]  ²¹⁸³ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[19:13]  ²¹⁸⁴ tn See the note on the word “slave” in 7:2.

[19:13]  ²¹⁸⁵ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[19:14]  ²¹⁸⁶ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ²¹⁸⁷ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ²¹⁸⁸ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ²¹⁸⁹ tn Or “to rule.”

[19:15]  ²¹⁹⁰ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:15]  ²¹⁹¹ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ²¹⁹² tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ²¹⁹³ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[19:16]  ²¹⁹⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ²¹⁹⁵ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ²¹⁹⁶ tn See the note on the word “minas” in v. 13.

[19:17]  ²¹⁹⁷ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ²¹⁹⁸ tn See Luke 16:10.

[19:17]  ²¹⁹⁹ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

[19:18]  ²²⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:19]  ²²⁰¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ²²⁰² tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:20]  ²²⁰³ sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

[19:20]  ²²⁰⁴ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ²²⁰⁵ tn Grk “behold.”

[19:20]  ²²⁰⁶ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

[19:20]  ²²⁰⁷ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

[19:21]  ²²⁰⁸ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ²²⁰⁹ tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.

[19:21]  ²²¹⁰ tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.

[19:22]  ²²¹¹ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ²²¹² tn Grk “out of your own mouth” (an idiom).

[19:22]  ²²¹³ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ²²¹⁴ tn Or “exacting,” “harsh,” “hard.”

[19:23]  ²²¹⁵ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ²²¹⁶ tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

[19:24]  ²²¹⁷ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

[19:24]  ²²¹⁸ tn Grk “the ten minas.”

[19:25]  ²²¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.

[19:25]  ²²²⁰ tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

[19:26]  ²²²¹ tn Grk “to everyone who has, he will be given more.”

[19:26]  sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

[19:26]  ²²²² sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[19:27]  ²²²³ tn Grk “to rule over them.”

[19:27]  ²²²⁴ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ²²²⁵ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:28]  ²²²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:28]  ²²²⁷ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

[19:28]  ²²²⁸ sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.

[19:28]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:29]  ²²²⁹ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:29]  ²²³⁰ sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ²²³¹ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[19:29]  sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[19:30]  ²²³² tn Grk “saying.”

[19:30]  ²²³³ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ²²³⁴ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ²²³⁵ tn Grk “a colt tied there on which no one of men has ever sat.”

[19:31]  ²²³⁶ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:32]  ²²³⁷ tn Grk “sent ahead and went and found.”

[19:32]  ²²³⁸ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[19:33]  ²²³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ²²⁴⁰ tn Grk “said to them.”

[19:35]  ²²⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ²²⁴² tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ²²⁴³ sn See Zech 9:9.

[19:35]  ²²⁴⁴ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[19:36]  ²²⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ²²⁴⁶ tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

[19:37]  ²²⁴⁷ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ²²⁴⁸ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ²²⁴⁹ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ²²⁵⁰ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ²²⁵¹ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ²²⁵² tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ²²⁵³ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ²²⁵⁴ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ²²⁵⁵ sn A quotation from Ps 118:26.

[19:39]  ²²⁵⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ²²⁵⁷ sn See the note on Pharisees in 5:17.

[19:39]  ²²⁵⁸ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ²²⁵⁹ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ²²⁶⁰ tn Grk “these.”

[19:40]  ²²⁶¹ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[19:41]  ²²⁶² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ²²⁶³ tn Grk “he.”

[19:41]  ²²⁶⁴ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[19:42]  ²²⁶⁵ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ²²⁶⁶ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ²²⁶⁷ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:43]  ²²⁶⁸ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ²²⁶⁹ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ²²⁷⁰ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ²²⁷¹ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ²²⁷² sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ²²⁷³ tn Grk “leave stone on stone.”

[19:44]  ²²⁷⁴ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[19:45]  ²²⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:45]  ²²⁷⁶ tn Grk “he.”

[19:45]  ²²⁷⁷ tn Grk “the temple” (also in v. 47).

[19:45]  sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.

[19:45]  ²²⁷⁸ sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[19:46]  ²²⁷⁹ sn A quotation from Isa 56:7.

[19:46]  ²²⁸⁰ tn Or “a hideout” (see L&N 1.57).

[19:46]  ²²⁸¹ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[19:47]  ²²⁸² tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ²²⁸³ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ²²⁸⁴ tn Grk “to destroy.”

[19:47]  sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

[19:48]  ²²⁸⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ²²⁸⁶ tn Grk “they did not find the thing that they might do.”

[19:48]  ²²⁸⁷ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[20:1]  ²²⁸⁸ 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.

[20:1]  ²²⁸⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ²²⁹⁰ tn Grk “the temple.”

[20:1]  ²²⁹¹ tn Or “preaching.”

[20:1]  ²²⁹² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ²²⁹³ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[20:2]  ²²⁹⁴ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ²²⁹⁵ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ²²⁹⁶ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[20:3]  ²²⁹⁷ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

[20:4]  ²²⁹⁸ sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.

[20:4]  ²²⁹⁹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[20:4]  sn The question is whether John’s ministry was of divine or human origin.

[20:5]  ²³⁰⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[20:7]  ²³⁰¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.

[20:7]  ²³⁰² sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.

[20:8]  ²³⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ²³⁰⁴ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[20:8]  ²³⁰⁵ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[20:9]  ²³⁰⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

[20:9]  ²³⁰⁷ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

[20:9]  ²³⁰⁸ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[20:9]  ²³⁰⁹ sn The leasing of land to tenant farmers was common in this period.

[20:10]  ²³¹⁰ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ²³¹¹ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ²³¹² tn Grk “from the fruit of the vineyard.”

[20:10]  ²³¹³ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:10]  sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

[20:11]  ²³¹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[20:11]  ²³¹⁵ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

[20:12]  ²³¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

[20:13]  ²³¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ²³¹⁸ tn Grk “my beloved son.” See comment at Luke 3:22.

[20:13]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[20:15]  ²³¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ²³²⁰ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[20:16]  ²³²¹ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[20:16]  ²³²² sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[20:16]  ²³²³ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ²³²⁴ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

[20:17]  ²³²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ²³²⁶ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[20:17]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[20:18]  ²³²⁷ tn On this term, see BDAG 972 s.v. συνθλάω.

[20:18]  ²³²⁸ tn Grk “on whomever it falls, it will crush him.”

[20:18]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[20:19]  ²³²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ²³³⁰ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ²³³¹ tn Grk “tried to lay hands on him.”

[20:19]  ²³³² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:20]  ²³³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ²³³⁴ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ²³³⁵ tn Grk “so that they might catch him in some word.”

[20:20]  ²³³⁶ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[20:21]  ²³³⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ²³³⁸ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ²³³⁹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[20:22]  ²³⁴⁰ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[20:22]  ²³⁴¹ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[20:22]  ²³⁴² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[20:23]  ²³⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ²³⁴⁴ tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).

[20:24]  ²³⁴⁵ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[20:24]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.

[20:24]  ²³⁴⁶ tn Or “whose likeness.”

[20:24]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[20:24]  ²³⁴⁷ tn Grk “whose likeness and inscription does it have?”

[20:25]  ²³⁴⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

[20:25]  ²³⁴⁹ sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[20:26]  ²³⁵⁰ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ²³⁵¹ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ²³⁵² tn Grk “to trap him in a saying.”

[20:26]  ²³⁵³ tn Or “amazed.”

[20:27]  ²³⁵⁴ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.

[20:27]  ²³⁵⁵ sn This remark is best regarded as a parenthetical note by the author.

[20:28]  ²³⁵⁶ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ²³⁵⁷ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ²³⁵⁸ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ²³⁵⁹ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ²³⁶⁰ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[20:29]  ²³⁶¹ tn Grk “took a wife” (an idiom for marrying a woman).

[20:30]  ²³⁶² tc Most mss (A W Θ Ψ Ë^1,13 33 Ï lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (א B D L 0266 892 1241 co), the shorter reading should be considered authentic.

[20:33]  ²³⁶³ sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.

[20:33]  ²³⁶⁴ tn Grk “For the seven had her as wife.”

[20:34]  ²³⁶⁵ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

[20:34]  ²³⁶⁶ tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

[20:35]  ²³⁶⁷ tn Grk “to attain to.”

[20:35]  ²³⁶⁸ sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.

[20:36]  ²³⁶⁹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ²³⁷⁰ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ²³⁷¹ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).

[20:37]  ²³⁷² tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ²³⁷³ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ²³⁷⁴ sn A quotation from Exod 3:6.

[20:38]  ²³⁷⁵ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[20:38]  ²³⁷⁶ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[20:39]  ²³⁷⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:39]  ²³⁷⁸ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:39]  ²³⁷⁹ sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.

[20:40]  ²³⁸⁰ sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.

[20:41]  ²³⁸¹ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ²³⁸² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  sn See the note on Christ in 2:11.

[20:41]  ²³⁸³ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[20:42]  ²³⁸⁴ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[20:43]  ²³⁸⁵ sn A quotation from Ps 110:1.

[20:44]  ²³⁸⁶ tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[20:45]  ²³⁸⁷ tn Here δέ (de) has not been translated.

[20:45]  ²³⁸⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:46]  ²³⁸⁹ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ²³⁹⁰ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ²³⁹¹ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ²³⁹² sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ²³⁹³ sn See Luke 14:1-14.

[20:46]  ²³⁹⁴ sn See the note on synagogues in 4:15.

[20:47]  ²³⁹⁵ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ²³⁹⁶ sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ²³⁹⁷ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[21:1]  ²³⁹⁸ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ²³⁹⁹ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ²⁴⁰⁰ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:1]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

[21:2]  ²⁴⁰¹ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

[21:3]  ²⁴⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ²⁴⁰³ tn Grk “Truly, I say to you.”

[21:3]  ²⁴⁰⁴ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[21:4]  ²⁴⁰⁵ tn Grk “out of what abounded to them.”

[21:4]  ²⁴⁰⁶ tn Or “put in her entire livelihood.”

[21:5]  ²⁴⁰⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:5]  ²⁴⁰⁸ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[21:5]  ²⁴⁰⁹ tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.

[21:5]  ²⁴¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:6]  ²⁴¹¹ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ²⁴¹² tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[21:7]  ²⁴¹³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

[21:7]  ²⁴¹⁴ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[21:7]  ²⁴¹⁵ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[21:7]  ²⁴¹⁶ tn Grk “when.”

[21:8]  ²⁴¹⁷ tn Here δέ (de) has not been translated.

[21:8]  ²⁴¹⁸ tn Or “Be on guard.”

[21:8]  ²⁴¹⁹ tn That is, “I am the Messiah.”

[21:9]  ²⁴²⁰ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ²⁴²¹ tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

[21:9]  ²⁴²² sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.

[21:10]  ²⁴²³ tn For the translation “rise up in arms” see L&N 55.2.

[21:11]  ²⁴²⁴ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ²⁴²⁵ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ²⁴²⁶ sn See Jer 4:13-22; 14:12; 21:6-7.

[21:12]  ²⁴²⁷ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ²⁴²⁸ tn Grk “will lay their hands on you.”

[21:12]  ²⁴²⁹ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ²⁴³⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:13]  ²⁴³¹ tn Grk “This will turn out to you for [a] testimony.”

[21:14]  ²⁴³² tn Grk “determine in your hearts.”

[21:14]  ²⁴³³ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[21:15]  ²⁴³⁴ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ²⁴³⁵ tn Grk “and wisdom.”

[21:16]  ²⁴³⁶ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ²⁴³⁷ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[21:17]  ²⁴³⁸ sn See Luke 6:22, 27; 1 Cor 1:25-31.

[21:18]  ²⁴³⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:18]  ²⁴⁴⁰ sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.

[21:19]  ²⁴⁴¹ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ²⁴⁴² tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

[21:19]  ²⁴⁴³ tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.

[21:20]  ²⁴⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ²⁴⁴⁵ sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

[21:20]  ²⁴⁴⁶ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ²⁴⁴⁷ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

[21:21]  ²⁴⁴⁸ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ²⁴⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ²⁴⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:22]  ²⁴⁵¹ tn Or “of punishment.” This is a time of judgment.

[21:22]  ²⁴⁵² tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[21:23]  ²⁴⁵³ sn Great distress means that this is a period of great judgment.

[21:24]  ²⁴⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²⁴⁵⁵ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ²⁴⁵⁶ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ²⁴⁵⁷ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²⁴⁵⁸ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[21:25]  ²⁴⁵⁹ sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.

[21:25]  ²⁴⁶⁰ tn Grk “distress of nations.”

[21:25]  ²⁴⁶¹ tn Or “in consternation” (L&N 32.9).

[21:26]  ²⁴⁶² tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

[21:26]  ²⁴⁶³ sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[21:27]  ²⁴⁶⁴ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ²⁴⁶⁵ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[21:28]  ²⁴⁶⁶ sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.

[21:28]  ²⁴⁶⁷ sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).

[21:29]  ²⁴⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ²⁴⁶⁹ tn Grk “all the trees.”

[21:30]  ²⁴⁷⁰ tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.

[21:31]  ²⁴⁷¹ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ²⁴⁷² sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[21:32]  ²⁴⁷³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ²⁴⁷⁴ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[21:33]  ²⁴⁷⁵ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

[21:34]  ²⁴⁷⁶ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ²⁴⁷⁷ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[21:35]  ²⁴⁷⁸ tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.

[21:35]  ²⁴⁷⁹ tn Or “come upon.”

[21:35]  ²⁴⁸⁰ sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.

[21:36]  ²⁴⁸¹ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ²⁴⁸² tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[21:37]  ²⁴⁸³ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ²⁴⁸⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ²⁴⁸⁵ tn Grk “in the temple.”

[21:37]  ²⁴⁸⁶ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ²⁴⁸⁷ tn Grk “at the mountain called ‘of Olives.’”

[21:37]  sn See the note on the phrase Mount of Olives in 19:29.

[21:38]  ²⁴⁸⁸ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ²⁴⁸⁹ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[21:38]  tn Grk “in the temple.”

[22:1]  ²⁴⁹⁰ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[22:2]  ²⁴⁹¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ²⁴⁹² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ²⁴⁹³ tn Grk “were seeking how.”

[22:2]  ²⁴⁹⁴ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ²⁴⁹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ²⁴⁹⁶ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[22:3]  ²⁴⁹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ²⁴⁹⁸ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ²⁴⁹⁹ tn Grk “Iscariot, being of the number of the twelve.”

[22:4]  ²⁵⁰⁰ tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).

[22:4]  ²⁵⁰¹ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

[22:4]  ²⁵⁰² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:4]  ²⁵⁰³ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

[22:5]  ²⁵⁰⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:5]  ²⁵⁰⁵ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[22:5]  ²⁵⁰⁶ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[22:6]  ²⁵⁰⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

[22:6]  ²⁵⁰⁸ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ²⁵⁰⁹ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ²⁵¹⁰ tn Grk “apart from the crowd.”

[22:6]  sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).

[22:7]  ²⁵¹¹ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

[22:7]  ²⁵¹² sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[22:8]  ²⁵¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ²⁵¹⁴ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[22:8]  ²⁵¹⁵ tn Grk “for us, so that we may eat.”

[22:9]  ²⁵¹⁶ tn Here δέ (de) has not been translated.

[22:9]  ²⁵¹⁷ tn In the Greek text this a deliberative subjunctive.

[22:10]  ²⁵¹⁸ tn Grk “behold.”

[22:10]  ²⁵¹⁹ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ²⁵²⁰ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[22:11]  ²⁵²¹ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[22:13]  ²⁵²² tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

[22:13]  ²⁵²³ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:13]  ²⁵²⁴ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[22:14]  ²⁵²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ²⁵²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ²⁵²⁷ tn Grk “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.

[22:14]  ²⁵²⁸ tn Grk “the apostles with him.”

[22:15]  ²⁵²⁹ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

[22:16]  ²⁵³⁰ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ²⁵³¹ sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ²⁵³² sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[22:17]  ²⁵³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ²⁵³⁴ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

[22:18]  ²⁵³⁵ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[22:18]  ²⁵³⁶ sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.

[22:19]  ²⁵³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²⁵³⁸ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ²⁵³⁹ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[22:20]  ²⁵⁴⁰ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ²⁵⁴¹ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ²⁵⁴² sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[22:21]  ²⁵⁴³ sn The one who betrays me. Jesus knows about Judas and what he has done.

[22:21]  ²⁵⁴⁴ sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[22:22]  ²⁵⁴⁵ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[22:23]  ²⁵⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

[22:24]  ²⁵⁴⁷ tn Or “happened.”

[22:24]  ²⁵⁴⁸ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:25]  ²⁵⁴⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ²⁵⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ²⁵⁵¹ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[22:26]  ²⁵⁵² tn Grk “But you are not thus.”

[22:26]  ²⁵⁵³ tn Or “the ruler.”

[22:26]  ²⁵⁵⁴ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[22:27]  ²⁵⁵⁵ tn Grk “who reclines 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.

[22:27]  ²⁵⁵⁶ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ²⁵⁵⁷ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[22:28]  ²⁵⁵⁸ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:29]  ²⁵⁵⁹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ²⁵⁶⁰ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ²⁵⁶¹ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[22:30]  ²⁵⁶² tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ²⁵⁶³ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:31]  ²⁵⁶⁴ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ²⁵⁶⁵ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ²⁵⁶⁶ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ²⁵⁶⁷ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[22:32]  ²⁵⁶⁸ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ²⁵⁶⁹ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ²⁵⁷⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ²⁵⁷¹ tn Or “turned around.”

[22:32]  ²⁵⁷² sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[22:33]  ²⁵⁷³ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ²⁵⁷⁴ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

[22:34]  ²⁵⁷⁵ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ²⁵⁷⁶ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ²⁵⁷⁷ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

[22:35]  ²⁵⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ²⁵⁷⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ²⁵⁸⁰ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ²⁵⁸¹ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ²⁵⁸² sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ²⁵⁸³ tn Grk “said.”

[22:36]  ²⁵⁸⁴ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ²⁵⁸⁵ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:37]  ²⁵⁸⁶ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ²⁵⁸⁷ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ²⁵⁸⁸ tn Grk “is having its fulfillment.”

[22:38]  ²⁵⁸⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

[22:38]  ²⁵⁹⁰ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

[22:38]  ²⁵⁹¹ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

[22:39]  ²⁵⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ²⁵⁹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ²⁵⁹⁴ tn Grk “went.”

[22:39]  ²⁵⁹⁵ sn See the note on the Mount of Olives in Luke 19:29.

[22:40]  ²⁵⁹⁶ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ²⁵⁹⁷ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[22:42]  ²⁵⁹⁸ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ²⁵⁹⁹ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ²⁶⁰⁰ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[22:44]  ²⁶⁰¹ tn Grk “And being in anguish.”

[22:44]  ²⁶⁰² tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[22:45]  ²⁶⁰³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ²⁶⁰⁴ tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

[22:46]  ²⁶⁰⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ²⁶⁰⁶ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[22:47]  ²⁶⁰⁷ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ²⁶⁰⁸ tn Grk “drew near.”

[22:47]  ²⁶⁰⁹ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:48]  ²⁶¹⁰ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.

[22:49]  ²⁶¹¹ tn Here δέ (de) has not been translated.

[22:49]  ²⁶¹² tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ²⁶¹³ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[22:50]  ²⁶¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ²⁶¹⁵ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ²⁶¹⁶ tn See the note on the word “slave” in 7:2.

[22:51]  ²⁶¹⁷ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ²⁶¹⁸ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ²⁶¹⁹ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

[22:52]  ²⁶²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ²⁶²¹ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ²⁶²² tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[22:53]  ²⁶²³ tn Grk “in the temple.”

[22:53]  ²⁶²⁴ tn Grk “lay hands on me.”

[22:53]  ²⁶²⁵ tn Or “your time.”

[22:53]  ²⁶²⁶ tn Or “authority,” “domain.”

[22:54]  ²⁶²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ²⁶²⁸ tn Or “seized” (L&N 37.109).

[22:54]  ²⁶²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ²⁶³⁰ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

[22:56]  ²⁶³¹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:57]  ²⁶³² tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

[22:57]  ²⁶³³ 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.

[22:57]  ²⁶³⁴ sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”

[22:58]  ²⁶³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ²⁶³⁶ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ²⁶³⁷ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[22:59]  ²⁶³⁸ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ²⁶³⁹ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[22:60]  ²⁶⁴⁰ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:60]  ²⁶⁴¹ tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

[22:61]  ²⁶⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ²⁶⁴³ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).

[22:62]  ²⁶⁴⁴ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[22:63]  ²⁶⁴⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ²⁶⁴⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:64]  ²⁶⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ²⁶⁴⁸ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ²⁶⁴⁹ tn Grk “Who is the one who hit you?”

[22:64]  sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

[22:65]  ²⁶⁵⁰ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[22:66]  ²⁶⁵¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ²⁶⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ²⁶⁵³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ²⁶⁵⁴ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[22:67]  ²⁶⁵⁵ tn This is a first class condition in the Greek text.

[22:67]  ²⁶⁵⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  sn See the note on Christ in 2:11.

[22:67]  ²⁶⁵⁷ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ²⁶⁵⁸ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:68]  ²⁶⁵⁹ tn This is also a third class condition in the Greek text.

[22:68]  ²⁶⁶⁰ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:69]  ²⁶⁶¹ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ²⁶⁶² sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[22:69]  ²⁶⁶³ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[22:70]  ²⁶⁶⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ²⁶⁶⁵ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ²⁶⁶⁶ tn Grk “He said to them.”

[22:70]  ²⁶⁶⁷ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[22:71]  ²⁶⁶⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ²⁶⁶⁹ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ²⁶⁷⁰ tn Grk “from his own mouth” (an idiom).

[23:1]  ²⁶⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ²⁶⁷² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ²⁶⁷³ sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.

[23:2]  ²⁶⁷⁴ tn Here δέ (de) has not been translated.

[23:2]  ²⁶⁷⁵ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ²⁶⁷⁶ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ²⁶⁷⁷ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ²⁶⁷⁸ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ²⁶⁷⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ²⁶⁸⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.

[23:3]  ²⁶⁸¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ²⁶⁸² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ²⁶⁸³ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ²⁶⁸⁴ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:4]  ²⁶⁸⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ²⁶⁸⁶ tn Grk “find no cause.”

[23:4]  sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).

[23:5]  ²⁶⁸⁷ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ²⁶⁸⁸ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ²⁶⁸⁹ tn Grk “beginning from Galilee until here.”

[23:7]  ²⁶⁹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ²⁶⁹¹ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ²⁶⁹² sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ²⁶⁹³ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:7]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:8]  ²⁶⁹⁴ tn Here δέ (de) has not been translated.

[23:8]  ²⁶⁹⁵ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ²⁶⁹⁶ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).

[23:9]  ²⁶⁹⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.

[23:9]  ²⁶⁹⁸ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:9]  ²⁶⁹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[23:10]  ²⁷⁰⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[23:10]  ²⁷⁰¹ sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

[23:11]  ²⁷⁰² tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ²⁷⁰³ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ²⁷⁰⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:12]  ²⁷⁰⁵ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ²⁷⁰⁶ tn Grk “at enmity with each other.”

[23:13]  ²⁷⁰⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ²⁷⁰⁸ 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.

[23:14]  ²⁷⁰⁹ tn This term also appears in v. 2.

[23:14]  ²⁷¹⁰ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ²⁷¹¹ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:15]  ²⁷¹² sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ²⁷¹³ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[23:16]  ²⁷¹⁴ tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.

[23:17]  ²⁷¹⁵ tc Many of the best mss, as well as some others (Ì⁷⁵ A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ Ë^1,13 Ï lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[23:18]  ²⁷¹⁶ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ²⁷¹⁷ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[23:19]  ²⁷¹⁸ tn Grk “who” (a continuation of the previous sentence).

[23:19]  ²⁷¹⁹ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ²⁷²⁰ sn This is a parenthetical note by the author.

[23:20]  ²⁷²¹ sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.

[23:21]  ²⁷²² tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:21]  ²⁷²³ tn This double present imperative is emphatic.

[23:21]  sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[23:22]  ²⁷²⁴ tn Grk “no cause of death I found in him.”

[23:22]  ²⁷²⁵ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ²⁷²⁶ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:23]  ²⁷²⁷ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[23:24]  ²⁷²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

[23:24]  ²⁷²⁹ sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.

[23:24]  ²⁷³⁰ tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.

[23:25]  ²⁷³¹ tn Or “delivered up.”

[23:25]  ²⁷³² sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.

[23:26]  ²⁷³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ²⁷³⁴ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ²⁷³⁵ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ²⁷³⁶ tn Grk “they placed the cross on him to carry behind Jesus.”

[23:27]  ²⁷³⁷ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

[23:27]  ²⁷³⁸ tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.

[23:28]  ²⁷³⁹ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

[23:28]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:28]  ²⁷⁴⁰ sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

[23:29]  ²⁷⁴¹ tn Grk “For behold.”

[23:29]  ²⁷⁴² tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”

[23:29]  sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.

[23:30]  ²⁷⁴³ sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).

[23:30]  ²⁷⁴⁴ sn An allusion to Hos 10:8 (cf. Rev 6:16).

[23:31]  ²⁷⁴⁵ tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).

[23:31]  ²⁷⁴⁶ sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.

[23:32]  ²⁷⁴⁷ tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì⁷⁵ א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë^1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.

[23:32]  sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).

[23:33]  ²⁷⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ²⁷⁴⁹ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ²⁷⁵⁰ sn See the note on crucify in 23:21.

[23:34]  ²⁷⁵¹ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ²⁷⁵² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ²⁷⁵³ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ²⁷⁵⁴ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[23:35]  ²⁷⁵⁵ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ²⁷⁵⁶ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ²⁷⁵⁷ tn This is a first class condition in the Greek text.

[23:35]  ²⁷⁵⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.

[23:36]  ²⁷⁵⁹ sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.

[23:37]  ²⁷⁶⁰ tn This is also a first class condition in the Greek text.

[23:38]  ²⁷⁶¹ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[23:39]  ²⁷⁶² tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ²⁷⁶³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.

[23:40]  ²⁷⁶⁴ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ²⁷⁶⁵ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ²⁷⁶⁶ tn The words “of condemnation” are not in the Greek text, but are implied.

[23:41]  ²⁷⁶⁷ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:42]  ²⁷⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ²⁷⁶⁹ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ²⁷⁷⁰ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[23:43]  ²⁷⁷¹ tn Grk “he.”

[23:43]  ²⁷⁷² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ²⁷⁷³ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ²⁷⁷⁴ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[23:44]  ²⁷⁷⁵ tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[23:44]  ²⁷⁷⁶ tn Grk “the sixth hour.”

[23:44]  ²⁷⁷⁷ tn Grk “until the ninth hour.”

[23:45]  ²⁷⁷⁸ tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ì⁷⁵ א B C*^vid L 070 579 2542 pc) as well as several ancient versions. The majority of mss (A C³ [D] W Θ Ψ Ë^1,13 Ï lat sy) have the flatter, less dramatic term, “the sun was darkened” (ἐσκοτίσθη, eskotisqe), a reading that avoids the problem of implying an eclipse (see sn below). This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character.

[23:45]  sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smoothes over the problem (discussed in the tc problem above), or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BDAG 306 s.v. ἐκλείπω notes that the verb is used in Hellenistic Greek “Of the sun cease to shine.” In MM it is argued that “it seems more than doubtful that in Lk 23⁴⁵ any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.

[23:45]  ²⁷⁷⁹ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[23:46]  ²⁷⁸⁰ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[23:47]  ²⁷⁸¹ sn See the note on the word centurion in 7:2.

[23:47]  ²⁷⁸² tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

[23:47]  sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).

[23:48]  ²⁷⁸³ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[23:49]  ²⁷⁸⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ²⁷⁸⁵ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.

[23:50]  ²⁷⁸⁶ 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).

[23:50]  ²⁷⁸⁷ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[23:51]  ²⁷⁸⁸ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ²⁷⁸⁹ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.

[23:51]  ²⁷⁹⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ²⁷⁹¹ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ²⁷⁹² tn Or “waiting for.”

[23:51]  ²⁷⁹³ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.

[23:52]  ²⁷⁹⁴ sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).

[23:53]  ²⁷⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ²⁷⁹⁶ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ²⁷⁹⁷ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

[23:53]  ²⁷⁹⁸ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

[23:53]  ²⁷⁹⁹ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

[23:53]  tn Or “laid to rest.”

[23:54]  ²⁸⁰⁰ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

[23:54]  ²⁸⁰¹ tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.

[23:55]  ²⁸⁰² tn Here δέ (de) has not been translated.

[23:55]  ²⁸⁰³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:56]  ²⁸⁰⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ²⁸⁰⁵ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

[23:56]  ²⁸⁰⁶ tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ²⁸⁰⁷ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

[24:1]  ²⁸⁰⁸ sn The first day of the week is the day after the Sabbath.

[24:1]  ²⁸⁰⁹ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ²⁸¹⁰ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[24:2]  ²⁸¹¹ tn Here δέ (de) has not been translated.

[24:2]  ²⁸¹² sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.

[24:3]  ²⁸¹³ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì⁷⁵ א A B C L W Θ Ψ Ë^1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.

[24:3]  sn What they found was not what they expected – an empty tomb.

[24:4]  ²⁸¹⁴ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:4]  ²⁸¹⁵ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ²⁸¹⁶ tn Grk “behold.”

[24:4]  ²⁸¹⁷ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

[24:5]  ²⁸¹⁸ tn Here δέ (de) has not been translated.

[24:5]  ²⁸¹⁹ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ²⁸²⁰ tn Or “They were extremely afraid.”

[24:5]  ²⁸²¹ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ²⁸²² sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:6]  ²⁸²³ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ²⁸²⁴ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[24:7]  ²⁸²⁵ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ²⁸²⁶ tn See Luke 9:22, 44; 13:33.

[24:7]  ²⁸²⁷ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ²⁸²⁸ sn See the note on crucify in 23:21.

[24:7]  ²⁸²⁹ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:8]  ²⁸³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:8]  ²⁸³¹ sn On his words see Luke 9:22.

[24:9]  ²⁸³² sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

[24:10]  ²⁸³³ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ²⁸³⁴ sn On Joanna see Luke 8:1-3.

[24:11]  ²⁸³⁵ sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.

[24:12]  ²⁸³⁶ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ²⁸³⁷ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ²⁸³⁸ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ²⁸³⁹ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ²⁸⁴⁰ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ²⁸⁴¹ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

[24:13]  ²⁸⁴² 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).

[24:13]  ²⁸⁴³ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ²⁸⁴⁴ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ²⁸⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:14]  ²⁸⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ²⁸⁴⁷ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ²⁸⁴⁸ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ²⁸⁴⁹ tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:16]  ²⁸⁵⁰ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ²⁸⁵¹ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ²⁸⁵² sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:17]  ²⁸⁵³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ²⁸⁵⁴ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ²⁸⁵⁵ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[24:18]  ²⁸⁵⁶ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ²⁸⁵⁷ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ²⁸⁵⁸ tn Grk “in it” (referring to the city of Jerusalem).

[24:19]  ²⁸⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ²⁸⁶⁰ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ²⁸⁶¹ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:20]  ²⁸⁶² sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ²⁸⁶³ sn See the note on crucify in 23:21.

[24:21]  ²⁸⁶⁴ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ²⁸⁶⁵ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  ²⁸⁶⁶ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ²⁸⁶⁷ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

[24:23]  ²⁸⁶⁸ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ²⁸⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ²⁸⁷⁰ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:25]  ²⁸⁷¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ²⁸⁷² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ²⁸⁷³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ²⁸⁷⁴ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ²⁸⁷⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ²⁸⁷⁶ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ²⁸⁷⁷ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ²⁸⁷⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.

[24:27]  ²⁸⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ²⁸⁸⁰ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ²⁸⁸¹ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:28]  ²⁸⁸² sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

[24:29]  ²⁸⁸³ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ²⁸⁸⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:30]  ²⁸⁸⁵ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ²⁸⁸⁶ tn Grk “had 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.

[24:30]  ²⁸⁸⁷ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:31]  ²⁸⁸⁸ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ²⁸⁸⁹ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ²⁸⁹⁰ tn This pronoun is somewhat emphatic.

[24:31]  ²⁸⁹¹ tn This translates a καί (kai, “and”) that has clear sequential force.

[24:32]  ²⁸⁹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ²⁸⁹³ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ²⁸⁹⁴ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ²⁸⁹⁵ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

[24:32]  ²⁸⁹⁶ tn Grk “opening” (cf. Acts 17:3).

[24:33]  ²⁸⁹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ²⁸⁹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ²⁸⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:34]  ²⁹⁰⁰ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

[24:34]  ²⁹⁰¹ sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.

[24:35]  ²⁹⁰² sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ²⁹⁰³ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

[24:36]  ²⁹⁰⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ²⁹⁰⁵ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[24:37]  ²⁹⁰⁶ sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.

[24:37]  ²⁹⁰⁷ tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.

[24:38]  ²⁹⁰⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ²⁹⁰⁹ tn Or “disturbed,” “troubled.”

[24:38]  ²⁹¹⁰ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[24:38]  sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

[24:39]  ²⁹¹¹ tn Grk “that it is I myself.”

[24:39]  ²⁹¹² tn See tc note on “ghost” in v. 37.

[24:40]  ²⁹¹³ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.

[24:41]  ²⁹¹⁴ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ²⁹¹⁵ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ²⁹¹⁶ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.

[24:42]  ²⁹¹⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.

[24:44]  ²⁹¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²⁹¹⁹ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²⁹²⁰ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[24:45]  ²⁹²¹ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[24:46]  ²⁹²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ²⁹²³ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[24:47]  ²⁹²⁴ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ²⁹²⁵ tn Or “preached,” “announced.”

[24:47]  ²⁹²⁶ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ²⁹²⁷ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:48]  ²⁹²⁸ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

[24:49]  ²⁹²⁹ tn Grk “sending on you.”

[24:49]  ²⁹³⁰ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ²⁹³¹ sn The city refers to Jerusalem.

[24:49]  ²⁹³² sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).

[24:50]  ²⁹³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ²⁹³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ²⁹³⁵ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[24:51]  ²⁹³⁶ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[24:51]  ²⁹³⁷ tn Grk “while he blessed them.”

[24:51]  ²⁹³⁸ tn Grk “he departed from them.”

[24:51]  ²⁹³⁹ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

[24:51]  tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.

[24:51]  sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.

[24:52]  ²⁹⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

[24:52]  ²⁹⁴¹ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ²⁹⁴² sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.

[24:53]  ²⁹⁴³ tn Grk “in the temple.”

[24:53]  sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.

[24:53]  ²⁹⁴⁴ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ²⁹⁴⁵ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.