Lukas 1:46-55
Konteks1:47 and my spirit has begun to rejoice 5 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 6
For 7 from now on 8 all generations will call me blessed, 9
1:49 because he who is mighty 10 has done great things for me, and holy is his name;
1:50 from 11 generation to generation he is merciful 12 to those who fear 13 him.
1:51 He has demonstrated power 14 with his arm; he has scattered those whose pride wells up from the sheer arrogance 15 of their hearts.
1:52 He has brought down the mighty 16 from their thrones, and has lifted up those of lowly position; 17
1:53 he has filled the hungry with good things, 18 and has sent the rich away empty. 19
1:54 He has helped his servant Israel, remembering 20 his mercy, 21
1:55 as he promised 22 to our ancestors, 23 to Abraham and to his descendants 24 forever.”
Lukas 1:68-79
Konteks1:68 “Blessed 25 be the Lord God of Israel,
because he has come to help 26 and has redeemed 27 his people.
1:69 For 28 he has raised up 29 a horn of salvation 30 for us in the house of his servant David, 31
1:70 as he spoke through the mouth of his holy prophets from long ago, 32
1:71 that we should be saved 33 from our enemies, 34
and from the hand of all who hate us.
1:72 He has done this 35 to show mercy 36 to our ancestors, 37
and to remember his holy covenant 38 –
1:73 the oath 39 that he swore to our ancestor 40 Abraham.
This oath grants 41
1:74 that we, being rescued from the hand of our 42 enemies,
may serve him without fear, 43
1:75 in holiness and righteousness 44 before him for as long as we live. 45
1:76 And you, child, 46 will be called the prophet 47 of the Most High. 48
For you will go before 49 the Lord to prepare his ways, 50
1:77 to give his people knowledge of salvation 51 through the forgiveness 52 of their sins.
1:78 Because of 53 our God’s tender mercy 54
the dawn 55 will break 56 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 57
to guide our feet into the way 58 of peace.”
Lukas 1:2
Konteks1:2 like the accounts 59 passed on 60 to us by those who were eyewitnesses and servants of the word 61 from the beginning. 62
Lukas 14:1-35
Konteks14:1 Now 63 one Sabbath when Jesus went to dine 64 at the house of a leader 65 of the Pharisees, 66 they were watching 67 him closely. 14:2 There 68 right 69 in front of him was a man suffering from dropsy. 70 14:3 So 71 Jesus asked 72 the experts in religious law 73 and the Pharisees, “Is it lawful to heal on the Sabbath 74 or not?” 14:4 But they remained silent. So 75 Jesus 76 took hold of the man, 77 healed him, and sent him away. 78 14:5 Then 79 he said to them, “Which of you, if you have a son 80 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 81 they could not reply 82 to this.
14:7 Then 83 when Jesus 84 noticed how the guests 85 chose the places of honor, 86 he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, 87 do not take 88 the place of honor, because a person more distinguished than you may have been invited by your host. 89 14:9 So 90 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 91 you will begin to move to the least important 92 place. 14:10 But when you are invited, go and take the least important place, so that when your host 93 approaches he will say to you, ‘Friend, move up here to a better place.’ 94 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 95 the one who humbles 96 himself will be exalted.”
14:12 He 97 said also to the man 98 who had invited him, “When you host a dinner or a banquet, 99 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, 100 invite the poor, the crippled, 101 the lame, and 102 the blind. 103 14:14 Then 104 you will be blessed, 105 because they cannot repay you, for you will be repaid 106 at the resurrection of the righteous.”
14:15 When 107 one of those at the meal with Jesus 108 heard this, he said to him, “Blessed is everyone 109 who will feast 110 in the kingdom of God!” 111 14:16 But Jesus 112 said to him, “A man once gave a great banquet 113 and invited 114 many guests. 115 14:17 At 116 the time for the banquet 117 he sent his slave 118 to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all 119 began to make excuses. 120 The first said to him, ‘I have bought a field, 121 and I must go out and see it. Please excuse me.’ 122 14:19 Another 123 said, ‘I have bought five yoke of oxen, 124 and I am going out 125 to examine them. Please excuse me.’ 14:20 Another 126 said, ‘I just got married, and I cannot come.’ 127 14:21 So 128 the slave came back and reported this to his master. Then the master of the household was furious 129 and said to his slave, ‘Go out quickly 130 to the streets and alleys of the city, 131 and bring in the poor, 132 the crippled, 133 the blind, and the lame.’ 14:22 Then 134 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 135 14:23 So 136 the master said to his 137 slave, ‘Go out to the highways 138 and country roads 139 and urge 140 people 141 to come in, so that my house will be filled. 142 14:24 For I tell you, not one of those individuals 143 who were invited 144 will taste my banquet!’” 145
14:25 Now large crowds 146 were accompanying Jesus, 147 and turning to them he said, 14:26 “If anyone comes to me and does not hate 148 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 149 he cannot be my disciple. 14:27 Whoever does not carry his own cross 150 and follow 151 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 152 first and compute the cost 153 to see if he has enough money to complete it? 14:29 Otherwise, 154 when he has laid 155 a foundation and is not able to finish the tower, 156 all who see it 157 will begin to make fun of 158 him. 14:30 They will say, 159 ‘This man 160 began to build and was not able to finish!’ 161 14:31 Or what king, going out to confront another king in battle, will not sit down 162 first and determine whether he is able with ten thousand to oppose 163 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 164 he will send a representative 165 while the other is still a long way off and ask for terms of peace. 166 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 167
14:34 “Salt 168 is good, but if salt loses its flavor, 169 how can its flavor be restored? 14:35 It is of no value 170 for the soil or for the manure pile; it is to be thrown out. 171 The one who has ears to hear had better listen!” 172
[1:46] 1 tc A few witnesses, especially Latin
[1:46] 2 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 3 tn Or “lifts up the Lord in praise.”
[1:46] 4 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 5 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 6 tn See the note on the word “servant” in v. 38.
[1:48] 8 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 9 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 10 tn Traditionally, “the Mighty One.”
[1:50] 11 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 12 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 13 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 14 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 15 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 17 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 18 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 19 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 20 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 21 tn Or “his [God’s] loyal love.”
[1:55] 22 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 24 tn Grk “his seed” (an idiom for offspring or descendants).
[1:68] 25 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 26 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 27 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:68] sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
[1:69] 28 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 29 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 30 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 31 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 32 tn Grk “from the ages,” “from eternity.”
[1:71] 33 tn Grk “from long ago, salvation.”
[1:71] 34 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 35 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 36 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 37 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 38 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:73] 39 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 40 tn Or “forefather”; Grk “father.”
[1:73] 41 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 42 tc Many important early
[1:74] 43 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 44 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 45 tn Grk “all our days.”
[1:76] 46 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 47 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 48 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 49 tc Most
[1:76] 50 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:76] sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
[1:77] 51 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 52 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 53 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 54 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 55 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 56 tn Grk “shall visit us.”
[1:79] 57 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:2] 59 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 61 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 62 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[14:1] 63 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] 64 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 65 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 66 sn See the note on Pharisees in 5:17.
[14:1] 67 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 68 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 69 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] 70 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 71 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] 72 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] 73 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 74 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] 75 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] 76 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 77 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 78 tn Or “and let him go.”
[14:5] 79 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 80 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
[14:6] 81 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] 82 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] 83 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:7] 84 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:7] 85 tn Grk “those who were invited.”
[14:7] 86 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
[14:8] 87 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] 88 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] 89 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
[14:9] 90 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] 91 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
[14:9] 92 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
[14:10] 93 tn Grk “the one who invited you.”
[14:10] 94 tn Grk “Go up higher.” This means to move to a more important place.
[14:11] 95 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] 96 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] 97 tn Here δέ (de) has not been translated.
[14:12] 98 sn That is, the leader of the Pharisees (v. 1).
[14:12] 99 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] 100 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
[14:13] 101 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
[14:13] 102 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
[14:13] 103 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
[14:14] 104 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] 105 sn You will be blessed. God notes and approves of such generosity.
[14:14] 106 sn The passive verb will be repaid looks at God’s commendation.
[14:15] 107 tn Here δέ (de) has not been translated.
[14:15] 108 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 109 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 110 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 111 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] 112 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 114 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] 115 tn The word “guests” is not in the Greek text but is implied.
[14:17] 116 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:17] 118 tn See the note on the word “slave” in 7:2.
[14:18] 119 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 120 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] 121 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 122 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] 123 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 124 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 125 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] 126 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 127 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] 128 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 129 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] 130 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] 132 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] 133 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] 134 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 135 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] 136 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 137 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 138 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] 139 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] 140 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] 141 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] 142 sn So that my house will be filled. God will bless many people.
[14:24] 143 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] 144 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
[14:25] 146 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] 147 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:26] 148 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 149 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] 150 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] 151 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 152 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 153 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] 154 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] 155 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 156 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] 157 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] 158 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 159 tn Grk “make fun of him, saying.”
[14:30] 160 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] 161 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] 162 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 163 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 164 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] 165 tn Grk “a messenger.”
[14:32] 166 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] 167 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] 168 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] 169 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[14:35] 170 tn Or “It is not useful” (L&N 65.32).
[14:35] 171 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 172 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).
