Lukas 6:5-49
Konteks6:5 Then 1 he said to them, “The Son of Man is lord 2 of the Sabbath.”
6:6 On 3 another Sabbath, Jesus 4 entered the synagogue 5 and was teaching. Now 6 a man was there whose right hand was withered. 7 6:7 The experts in the law 8 and the Pharisees 9 watched 10 Jesus 11 closely to see if 12 he would heal on the Sabbath, 13 so that they could find a reason to accuse him. 6:8 But 14 he knew 15 their thoughts, 16 and said to the man who had the withered hand, “Get up and stand here.” 17 So 18 he rose and stood there. 6:9 Then 19 Jesus said to them, “I ask you, 20 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 21 looking around 22 at them all, he said to the man, 23 “Stretch out your hand.” The man 24 did so, and his hand was restored. 25 6:11 But they were filled with mindless rage 26 and began debating with one another what they would do 27 to Jesus.
6:12 Now 28 it was during this time that Jesus 29 went out to the mountain 30 to pray, and he spent all night 31 in prayer to God. 32 6:13 When 33 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 34 6:14 Simon 35 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 36 6:15 Matthew, Thomas, 37 James the son of Alphaeus, Simon who was called the Zealot, 38 6:16 Judas the son of James, and Judas Iscariot, 39 who became a traitor.
6:17 Then 40 he came down with them and stood on a level place. 41 And a large number 42 of his disciples had gathered 43 along with 44 a vast multitude from all over Judea, from 45 Jerusalem, 46 and from the seacoast of Tyre 47 and Sidon. 48 They came to hear him and to be healed 49 of their diseases, 6:18 and those who suffered from 50 unclean 51 spirits were cured. 6:19 The 52 whole crowd was trying to touch him, because power 53 was coming out from him and healing them all.
6:20 Then 54 he looked up 55 at his disciples and said:
“Blessed 56 are you who are poor, 57 for the kingdom of God belongs 58 to you.
6:21 “Blessed are you who hunger 59 now, for you will be satisfied. 60
“Blessed are you who weep now, for you will laugh. 61
6:22 “Blessed are you when people 62 hate you, and when they exclude you and insult you and reject you as evil 63 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 64 your reward is great in heaven. For their ancestors 65 did the same things to the prophets. 66
6:24 “But woe 67 to you who are rich, for you have received 68 your comfort 69 already.
6:25 “Woe to you who are well satisfied with food 70 now, for you will be hungry.
“Woe to you 71 who laugh 72 now, for you will mourn and weep.
6:26 “Woe to you 73 when all people 74 speak well of you, for their ancestors 75 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 76 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 77 you. 6:29 To the person who strikes you on the cheek, 78 offer the other as well, 79 and from the person who takes away your coat, 80 do not withhold your tunic 81 either. 82 6:30 Give to everyone who asks you, 83 and do not ask for your possessions 84 back 85 from the person who takes them away. 6:31 Treat others 86 in the same way that you would want them to treat you. 87
6:32 “If 88 you love those who love you, what credit is that to you? For even sinners 89 love those who love them. 90 6:33 And 91 if you do good to those who do good to you, what credit is that to you? Even 92 sinners 93 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 94 what credit is that to you? Even sinners 95 lend to sinners, so that they may be repaid in full. 96 6:35 But love your enemies, and do good, and lend, expecting nothing back. 97 Then 98 your reward will be great, and you will be sons 99 of the Most High, 100 because he is kind to ungrateful and evil people. 101 6:36 Be merciful, 102 just as your Father is merciful.
6:37 “Do 103 not judge, 104 and you will not be judged; 105 do not condemn, and you will not be condemned; forgive, 106 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 107 will be poured 108 into your lap. For the measure you use will be the measure you receive.” 109
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 110 Won’t they both fall 111 into a pit? 6:40 A disciple 112 is not greater than 113 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 114 do you see the speck 115 in your brother’s eye, but fail to see 116 the beam of wood 117 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 118 no good tree bears bad 119 fruit, nor again 120 does a bad tree bear good fruit, 6:44 for each tree is known 121 by its own fruit. For figs are not gathered 122 from thorns, nor are grapes picked 123 from brambles. 124 6:45 The good person out of the good treasury of his 125 heart 126 produces good, and the evil person out of his evil treasury 127 produces evil, for his mouth speaks 128 from what fills 129 his heart.
6:46 “Why 130 do you call me ‘Lord, Lord,’ 131 and don’t do what I tell you? 132
6:47 “Everyone who comes to me and listens to my words and puts them into practice 133 – I will show you what he is like: 6:48 He is like a man 134 building a house, who dug down deep, 135 and laid the foundation on bedrock. When 136 a flood came, the river 137 burst against that house but 138 could not shake it, because it had been well built. 139 6:49 But the person who hears and does not put my words into practice 140 is like a man who built a house on the ground without a foundation. When 141 the river burst against that house, 142 it collapsed immediately, and was utterly destroyed!” 143
[6:5] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 2 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
[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] 3 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] 4 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 5 sn See the note on synagogues in 4:15.
[6:6] 6 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] 7 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] 8 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 9 sn See the note on Pharisees in 5:17.
[6:7] 10 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] 11 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 12 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 13 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] 14 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 15 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 16 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 17 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 18 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 19 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 20 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] 21 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 22 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] 23 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 24 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 25 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] 26 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] 27 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] 28 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] 29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 30 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] 31 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 32 tn This is an objective genitive, so prayer “to God.”
[6:13] 33 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 34 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] 35 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] 36 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 37 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 38 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] 39 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] 40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 41 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] 42 tn Grk “large crowd.”
[6:17] 43 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] 45 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] 46 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 47 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 48 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] 49 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] 50 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 51 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 52 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 53 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] 54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 55 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] 56 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] 57 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] 58 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] 59 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] 60 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] 61 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
[6:22] 62 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 63 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] 64 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] 65 tn Or “forefathers”; Grk “fathers.”
[6:23] 66 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[6:24] 67 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] 68 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] 69 tn Grk “your consolation.”
[6:25] 70 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
[6:25] 71 tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë1,13 579 700 892 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] 72 sn That is, laugh with happiness and joy.
[6:26] 73 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] 74 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:26] 75 tn Or “forefathers”; Grk “fathers.”
[6:27] 76 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] 77 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] 78 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
[6:29] 79 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] 81 tn See the note on the word “tunics” in 3:11.
[6:29] 82 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] 83 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] 84 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
[6:30] 85 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] 86 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:31] 87 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] 88 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] 89 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] 90 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] 91 tc ‡ Three key
[6:33] 92 tc Most
[6:33] 93 sn See the note on the word sinners in v. 32.
[6:34] 94 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] 95 sn See the note on the word sinners in v. 32.
[6:34] 96 tn Grk “to receive as much again.”
[6:35] 98 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] 99 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] 100 sn That is, “sons of God.”
[6:35] 101 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
[6:36] 102 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] 103 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 104 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] 105 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] 106 sn On forgive see Luke 11:4; 1 Pet 3:7.
[6:38] 107 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] 108 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
[6:38] 109 tn Grk “by [the measure] with which you measure it will be measured back to you.”
[6:39] 110 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] 111 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] 113 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] 114 tn Here δέ (de) has not been translated.
[6:41] 115 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
[6:41] 116 tn Or “do not notice.”
[6:41] 117 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] 118 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] 119 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
[6:43] 120 tc Most
[6:44] 121 sn The principle of the passage is that one produces what one is.
[6:44] 122 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] 123 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
[6:44] 124 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] 125 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] 126 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] 127 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 128 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] 129 tn Grk “for out of the abundance of the heart his mouth speaks.”
[6:46] 130 tn Here δέ (de) has not been translated.
[6:46] 131 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] 132 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] 133 tn Grk “and does them.”
[6:48] 134 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] 135 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] 136 tn Here δέ (de) has not been translated.
[6:48] 137 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 138 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 139 tc Most
[6:49] 140 tn Grk “does not do [them].”
[6:49] 141 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] 142 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 143 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.
