Lukas 5:17

Healing and Forgiving a Paralytic

5:17 Now on ¹  one of those days, while he was teaching, there were Pharisees ²  and teachers of the law ³  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ⁴  and the power of the Lord was with him ⁵  to heal.

Lukas 5:21

5:21 Then ⁶  the experts in the law ⁷  and the Pharisees began to think ⁸  to themselves, ⁹  “Who is this man ¹⁰  who is uttering blasphemies? ¹¹  Who can forgive sins but God alone?”

Lukas 5:30

5:30 But ¹²  the Pharisees ¹³  and their experts in the law ¹⁴  complained ¹⁵  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ¹⁶ 

Lukas 5:33

The Superiority of the New

5:33 Then ¹⁷  they said to him, “John’s ¹⁸  disciples frequently fast ¹⁹  and pray, ²⁰  and so do the disciples of the Pharisees, ²¹  but yours continue to eat and drink.” ²² 

Lukas 6:2

6:2 But some of the Pharisees ²³  said, “Why are you ²⁴  doing what is against the law ²⁵  on the Sabbath?”

Lukas 6:5

6:5 Then ²⁶  he said to them, “The Son of Man is lord ²⁷  of the Sabbath.”

Lukas 6:7

6:7 The experts in the law ²⁸  and the Pharisees ²⁹  watched ³⁰  Jesus ³¹  closely to see if ³²  he would heal on the Sabbath, ³³  so that they could find a reason to accuse him.

Lukas 6:9

6:9 Then ³⁴  Jesus said to them, “I ask you, ³⁵  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Lukas 6:11

6:11 But they were filled with mindless rage ³⁶  and began debating with one another what they would do ³⁷  to Jesus.

Lukas 7:30

7:30 However, the Pharisees ³⁸  and the experts in religious law ³⁹  rejected God’s purpose ⁴⁰  for themselves, because they had not been baptized ⁴¹  by John. ⁴² ) ⁴³ 

Lukas 7:36-37

Jesus’ Anointing

7:36 Now one of the Pharisees ⁴⁴  asked Jesus ⁴⁵  to have dinner with him, so ⁴⁶  he went into the Pharisee’s house and took his place at the table. ⁴⁷  7:37 Then ⁴⁸  when a woman of that town, who was a sinner, learned that Jesus ⁴⁹  was dining ⁵⁰  at the Pharisee’s house, she brought an alabaster jar ⁵¹  of perfumed oil. ⁵² 

Lukas 7:39-40

7:39 Now when the Pharisee who had invited him saw this, ⁵³  he said to himself, “If this man were a prophet, ⁵⁴  he would know who and what kind of woman ⁵⁵  this is who is touching him, that she is a sinner.” 7:40 So ⁵⁶  Jesus answered him, ⁵⁷  “Simon, I have something to say to you.” He replied, ⁵⁸  “Say it, Teacher.”

Lukas 11:37-39

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ⁵⁹  a Pharisee ⁶⁰  invited Jesus ⁶¹  to have a meal with him, so he went in and took his place at the table. ⁶²  11:38 The ⁶³  Pharisee was astonished when he saw that Jesus ⁶⁴  did not first wash his hands ⁶⁵  before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean ⁶⁶  the outside of the cup and the plate, but inside you are full of greed and wickedness. ⁶⁷ 

Lukas 11:42-43

11:42 “But woe to you Pharisees! ⁶⁸  You give a tenth ⁶⁹  of your mint, ⁷⁰  rue, ⁷¹  and every herb, yet you neglect justice ⁷²  and love for God! But you should have done these things without neglecting the others. ⁷³  11:43 Woe to you Pharisees! You love the best seats ⁷⁴  in the synagogues ⁷⁵  and elaborate greetings ⁷⁶  in the marketplaces!

Lukas 11:45

11:45 One of the experts in religious law ⁷⁷  answered him, “Teacher, when you say these things you insult ⁷⁸  us too.”

Lukas 11:53

11:53 When he went out from there, the experts in the law ⁷⁹  and the Pharisees began to oppose him bitterly, ⁸⁰  and to ask him hostile questions ⁸¹  about many things,

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ⁸²  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ⁸³  began to speak first to his disciples, “Be on your guard against ⁸⁴  the yeast of the Pharisees, ⁸⁵  which is hypocrisy. ⁸⁶ 

Lukas 13:31

Going to Jerusalem

13:31 At that time, ⁸⁷  some Pharisees ⁸⁸  came up and said to Jesus, ⁸⁹  “Get away from here, ⁹⁰  because Herod ⁹¹  wants to kill you.”

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ⁹²  one Sabbath when Jesus went to dine ⁹³  at the house of a leader ⁹⁴  of the Pharisees, ⁹⁵  they were watching ⁹⁶  him closely.

Lukas 14:3-4

14:3 So ⁹⁷  Jesus asked ⁹⁸  the experts in religious law ⁹⁹  and the Pharisees, “Is it lawful to heal on the Sabbath ¹⁰⁰  or not?” 14:4 But they remained silent. So ¹⁰¹  Jesus ¹⁰²  took hold of the man, ¹⁰³  healed him, and sent him away. ¹⁰⁴ 

Lukas 15:2

15:2 But ¹⁰⁵  the Pharisees ¹⁰⁶  and the experts in the law ¹⁰⁷  were complaining, ¹⁰⁸  “This man welcomes ¹⁰⁹  sinners and eats with them.”

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ¹¹⁰  (who loved money) heard all this and ridiculed ¹¹¹  him.

Lukas 17:20

The Coming of the Kingdom

17:20 Now at one point ¹¹²  the Pharisees ¹¹³  asked Jesus ¹¹⁴  when the kingdom of God ¹¹⁵  was coming, so he answered, “The kingdom of God is not coming with signs ¹¹⁶  to be observed,

Lukas 18:10-11

18:10 “Two men went up ¹¹⁷  to the temple to pray, one a Pharisee ¹¹⁸  and the other a tax collector. ¹¹⁹  18:11 The Pharisee stood and prayed about himself like this: ¹²⁰  ‘God, I thank ¹²¹  you that I am not like other people: ¹²²  extortionists, ¹²³  unrighteous people, ¹²⁴  adulterers – or even like this tax collector. ¹²⁵ 

Lukas 18:14

18:14 I tell you that this man went down to his home justified ¹²⁶  rather than the Pharisee. ¹²⁷  For everyone who exalts ¹²⁸  himself will be humbled, but he who humbles himself will be exalted.”

Lukas 19:39

19:39 But ¹²⁹  some of the Pharisees ¹³⁰  in the crowd said to him, “Teacher, rebuke your disciples.” ¹³¹ 

[5:17]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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.

[5:21]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ⁷ 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]  ⁸ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁹ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹⁰ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ¹¹ 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.

[5:30]  ¹² tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ¹³ sn See the note on Pharisees in 5:17.

[5:30]  ¹⁴ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ¹⁵ 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]  ¹⁶ 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.

[5:33]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ²¹ sn See the note on Pharisees in 5:17.

[5:33]  ²² 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).

[6:2]  ²³ sn See the note on Pharisees in 5:17.

[6:2]  ²⁴ 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]  ²⁵ 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.

[6:5]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ²⁷ 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.

[6:7]  ²⁸ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ²⁹ sn See the note on Pharisees in 5:17.

[6:7]  ³⁰ 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]  ³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ³² tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ³³ 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).

[6:9]  ³⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ³⁵ 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.

[6:11]  ³⁶ 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]  ³⁷ 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).

[7:30]  ³⁸ sn See the note on Pharisees in 5:17.

[7:30]  ³⁹ 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]  ⁴⁰ tn Or “plan.”

[7:30]  ⁴¹ 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]  ⁴² tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ⁴³ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:36]  ⁴⁴ sn See the note on Pharisees in 5:17.

[7:36]  ⁴⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ⁴⁶ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ⁵⁰ tn Grk “was reclining at table.”

[7:37]  ⁵¹ 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]  ⁵² 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.

[7:39]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ⁵⁷ 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]  ⁵⁸ tn Grk “he said.”

[11:37]  ⁵⁹ 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]  ⁶⁰ sn See the note on Pharisees in 5:17.

[11:37]  ⁶¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ⁶² 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]  ⁶³ tn Here δέ (de) has not been translated.

[11:38]  ⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ tn Or “and evil.”

[11:42]  ⁶⁸ 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]  ⁶⁹ tn Or “you tithe mint.”

[11:42]  ⁷⁰ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ⁷¹ 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]  ⁷² sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ⁷³ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[11:43]  ⁷⁴ 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]  ⁷⁵ sn See the note on synagogues in 4:15.

[11:43]  ⁷⁶ 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.

[11:45]  ⁷⁷ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁷⁸ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[11:53]  ⁷⁹ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁸⁰ tn Or “terribly.”

[11:53]  ⁸¹ tn For this term see L&N 33.183.

[12:1]  ⁸² tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ⁸³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ⁸⁴ 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]  ⁸⁵ sn See the note on Pharisees in 5:17.

[12:1]  ⁸⁶ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[13:31]  ⁸⁷ tn Grk “At that very hour.”

[13:31]  ⁸⁸ sn See the note on Pharisees in 5:17.

[13:31]  ⁸⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ⁹⁰ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ⁹¹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:1]  ⁹² 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]  ⁹³ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ⁹⁴ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ⁹⁵ sn See the note on Pharisees in 5:17.

[14:1]  ⁹⁶ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:3]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ¹⁰³ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ¹⁰⁴ tn Or “and let him go.”

[15:2]  ¹⁰⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ¹⁰⁶ sn See the note on Pharisees in 5:17.

[15:2]  ¹⁰⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ¹⁰⁸ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ¹⁰⁹ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[16:14]  ¹¹⁰ sn See the note on Pharisees in 5:17.

[16:14]  ¹¹¹ 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).

[17:20]  ¹¹² 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]  ¹¹³ sn See the note on Pharisees in 5:17.

[17:20]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ 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.

[18:10]  ¹¹⁷ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ¹¹⁸ sn See the note on Pharisees in 5:17.

[18:10]  ¹¹⁹ sn See the note on tax collectors in 3:12.

[18:11]  ¹²⁰ 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]  ¹²¹ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹²² 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]  ¹²³ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹²⁴ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹²⁵ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:14]  ¹²⁶ 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]  ¹²⁷ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ¹²⁸ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[19:39]  ¹²⁹ 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]  ¹³⁰ sn See the note on Pharisees in 5:17.

[19:39]  ¹³¹ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.