1 Samuel 4:1--7:1
Konteks4:1 Samuel revealed the word of the Lord 1 to all Israel.
Then the Israelites went out to fight the Philistines. 2 They camped at Ebenezer, 3 and the Philistines camped at Aphek. 4:2 The Philistines arranged their forces to fight 4 Israel. As the battle spread out, 5 Israel was defeated by 6 the Philistines, who 7 killed about four thousand men in the battle line in the field.
4:3 When the army 8 came back to the camp, the elders of Israel said, “Why did the Lord let us be defeated today by 9 the Philistines? Let’s take with us the ark of the covenant of the Lord from Shiloh. When it is with us, it will save us 10 from the hand of our enemies.
4:4 So the army 11 sent to Shiloh, and they took from there the ark of the covenant of the Lord of hosts who sits between the cherubim. Now the two sons of Eli, Hophni and Phineas, were there with the ark of the covenant of God. 4:5 When the ark of the covenant of the Lord arrived at the camp, all Israel shouted so loudly 12 that the ground shook.
4:6 When the Philistines heard the sound of the shout, they said, “What is this loud shout in the camp of the Hebrews?” Then they realized that the ark of the Lord had arrived at the camp. 4:7 The Philistines were scared because they thought that gods had come to the camp. 13 They said, “Too bad for 14 us! We’ve never seen anything like this! 4:8 Too bad for us! Who can deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all sorts of plagues in the desert! 4:9 Be strong and act like men, you Philistines, or else you will wind up serving the Hebrews the way they have served you! Act like men and fight!”
4:10 So the Philistines fought. Israel was defeated; they all ran home. 15 The slaughter was very great; thirty thousand foot soldiers fell in battle. 4:11 The ark of God was taken, and the two sons of Eli, Hophni and Phineas, were killed.
4:12 On that day 16 a Benjaminite ran from the battle lines and came to Shiloh. His clothes were torn and dirt was on his head. 4:13 When he arrived in Shiloh, Eli was sitting in his chair watching by the side of 17 the road, for he was very worried 18 about the ark of God. As the man entered the city to give his report, 19 the whole city cried out.
4:14 When Eli heard the outcry, 20 he said, “What is this commotion?” 21 The man quickly came and told Eli. 4:15 Now Eli was ninety-eight years old and his eyes looked straight ahead; 22 he was unable to see.
4:16 The man said to Eli, “I am the one who came from the battle lines! Just today I fled from the battle lines!” Eli 23 asked, “How did things go, my son?” 4:17 The messenger replied, “Israel has fled from 24 the Philistines! The army has suffered a great defeat! Your two sons, Hophni and Phineas, are dead! The ark of God has been captured!”
4:18 When he mentioned the ark of God, Eli 25 fell backward from his chair beside the gate. He broke his neck and died, for he 26 was old and heavy. He had judged Israel for forty years.
4:19 His daughter-in-law, the wife of Phineas, was pregnant and close to giving birth. When she heard that the ark of God was captured and that her father-in-law and her husband were dead, she doubled over and gave birth. But her labor pains were too much for her. 4:20 As she was dying, the women who were there with her said, “Don’t be afraid! You have given birth to a son!” But she did not reply or pay any attention. 27
4:21 She named the boy Ichabod, 28 saying, “The glory has departed from Israel,” referring to the capture of the ark of God and the deaths of her father-in-law and her husband. 4:22 She said, “The glory has departed from Israel, because the ark of God has been captured.”
5:1 Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod. 5:2 The Philistines took the ark of God and brought it into the temple of Dagon, where they positioned it beside Dagon. 5:3 When the residents of Ashdod got up early the next day, 29 Dagon was lying on the ground before the ark of the Lord. So they took Dagon and set him back in his place. 5:4 But when they got up early the following day, Dagon was again lying on the ground before the ark of the Lord. The head of Dagon and his two hands were sheared off and were lying at the threshold. Only Dagon’s body was left intact. 30 5:5 (For this reason, to this very day, neither Dagon’s priests nor anyone else who enters Dagon’s temple step on Dagon’s threshold in Ashdod.)
5:6 The Lord attacked 31 the residents of Ashdod severely, bringing devastation on them. He struck the people of 32 both Ashdod and the surrounding area with sores. 33 5:7 When the people 34 of Ashdod saw what was happening, they said, “The ark of the God of Israel should not remain with us, for he has attacked 35 both us and our god Dagon!”
5:8 So they assembled 36 all the leaders of the Philistines and asked, “What should we do with the ark of the God of Israel?” They replied, “The ark of the God of Israel should be moved to Gath.” So they moved the ark of the God of Israel.
5:9 But after it had been moved the Lord attacked 37 that city as well, causing a great deal of panic. He struck all the people of that city 38 with sores. 39 5:10 So they sent the ark of God to Ekron.
But when the ark of God arrived at Ekron, the residents of Ekron cried out saying, “They have brought the ark of the God of Israel here 40 to kill our 41 people!” 5:11 So they assembled 42 all the leaders of the Philistines and said, “Get the ark of the God of Israel out of here! Let it go back to its own place so that it won’t kill us 43 and our 44 people!” The terror 45 of death was throughout the entire city; God was attacking them very severely there. 46 5:12 The people 47 who did not die were struck with sores; the city’s cry for help went all the way up to heaven.
6:1 When the ark of the Lord had been in the land 48 of the Philistines for seven months, 49 6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”
6:3 They replied, “If you are going to send the ark of 50 the God of Israel back, don’t send it away empty. Be sure to return it with a guilt offering. Then you will be healed, and you will understand why his hand is not removed from you.” 6:4 They inquired, “What is the guilt offering that we should send to him?”
They replied, “The Philistine leaders number five. So send five gold sores and five gold mice, for it is the same plague that has afflicted both you and your leaders. 6:5 You should make images of the sores and images of the mice 51 that are destroying the land. You should honor the God of Israel. Perhaps he will release his grip on you, your gods, and your land. 52 6:6 Why harden your hearts like the Egyptians and Pharaoh did? 53 When God 54 treated them harshly, didn’t the Egyptians send the Israelites on their way? 55 6:7 So now go and make a new cart. Get two cows that have calves and that have never had a yoke placed on them. Harness the cows to the cart and take their calves from them back to their stalls. 6:8 Then take the ark of the Lord and place it on the cart, and put in a chest beside it the gold objects you are sending to him as a guilt offering. You should then send it on its way. 6:9 But keep an eye on it. If it should go up by the way of its own border to Beth Shemesh, then he has brought this great calamity on us. But if that is not the case, then we will know that it was not his hand that struck us; rather, it just happened to us by accident.”
6:10 So the men did as instructed. 56 They took two cows that had calves and harnessed them to a cart; they also removed their calves to their stalls. 6:11 They put the ark of the Lord on the cart, along with the chest, the gold mice, and the images of the sores. 6:12 Then the cows went directly on the road to Beth Shemesh. They went along, mooing as they went; they turned neither to the right nor to the left. The leaders of the Philistines were walking along behind them all the way to the border of Beth Shemesh.
6:13 Now the residents of Beth Shemesh were harvesting wheat in the valley. When they looked up and saw the ark, they were pleased at the sight. 6:14 The cart was coming to the field of Joshua, who was from Beth Shemesh. It paused there near a big stone. Then they cut up the wood of the cart and offered the cows as a burnt offering to the Lord. 6:15 The Levites took down the ark of the Lord and the chest that was with it, which contained the gold objects. They placed them near the big stone. At that time the people of Beth Shemesh offered burnt offerings and made sacrifices to the Lord. 6:16 The five leaders of the Philistines watched what was happening and then returned to Ekron on the same day.
6:17 These are the gold sores that the Philistines brought as a guilt offering to the Lord – one for each of the following cities: Ashdod, Gaza, Ashkelon, Gath, and Ekron. 6:18 The gold mice corresponded in number to all the Philistine cities of the five leaders, from the fortified cities to hamlet villages, to greater Abel, 57 where they positioned the ark of the Lord until this very day in the field of Joshua who was from Beth Shemesh.
6:19 But the Lord 58 struck down some of the people of Beth Shemesh because they had looked into the ark of the Lord; he struck down 50,070 59 of the men. The people grieved because the Lord had struck the people with a hard blow. 6:20 The residents of Beth Shemesh asked, “Who is able to stand before the Lord, this holy God? To whom will the ark 60 go up from here?”
6:21 So they sent messengers to the residents of Kiriath Jearim, saying, “The Philistines have returned the ark of the Lord. Come down here and take it back home with you.”
7:1 Then the people 61 of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.
Lukas 13:23--14:6
Konteks13:23 Someone 62 asked 63 him, “Lord, will only a few 64 be saved?” So 65 he said to them, 13:24 “Exert every effort 66 to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once 67 the head of the house 68 gets up 69 and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 70 let us in!’ 71 But he will answer you, 72 ‘I don’t know where you come from.’ 73 13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 74 13:27 But 75 he will reply, 76 ‘I don’t know where you come from! 77 Go away from me, all you evildoers!’ 78 13:28 There will be weeping and gnashing of teeth 79 when you see Abraham, Isaac, Jacob, 80 and all the prophets in the kingdom of God 81 but you yourselves thrown out. 82 13:29 Then 83 people 84 will come from east and west, and from north and south, and take their places at the banquet table 85 in the kingdom of God. 86 13:30 But 87 indeed, 88 some are last 89 who will be first, and some are first who will be last.”
13:31 At that time, 90 some Pharisees 91 came up and said to Jesus, 92 “Get away from here, 93 because Herod 94 wants to kill you.” 13:32 But 95 he said to them, “Go 96 and tell that fox, 97 ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 98 I will complete my work. 99 13:33 Nevertheless I must 100 go on my way today and tomorrow and the next day, because it is impossible 101 that a prophet should be killed 102 outside Jerusalem.’ 103 13:34 O Jerusalem, Jerusalem, 104 you who kill the prophets and stone those who are sent to you! 105 How often I have longed 106 to gather your children together as a hen gathers her chicks under her wings, but 107 you would have none of it! 108 13:35 Look, your house is forsaken! 109 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 110
14:1 Now 111 one Sabbath when Jesus went to dine 112 at the house of a leader 113 of the Pharisees, 114 they were watching 115 him closely. 14:2 There 116 right 117 in front of him was a man suffering from dropsy. 118 14:3 So 119 Jesus asked 120 the experts in religious law 121 and the Pharisees, “Is it lawful to heal on the Sabbath 122 or not?” 14:4 But they remained silent. So 123 Jesus 124 took hold of the man, 125 healed him, and sent him away. 126 14:5 Then 127 he said to them, “Which of you, if you have a son 128 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 129 they could not reply 130 to this.
[4:1] 1 tn Heb “and the word of Samuel was.” The present translation understands Samuel to be the speaker of the divine word (“Samuel” is a subjective genitive in this case), although the statement could mean that he was the recipient of the divine word (“Samuel” is an objective genitive in this case) who in turn reported it to Israel.
[4:1] 2 tn Heb “and Israel went out to meet the Philistines for battle.”
[4:1] 3 tn Heb “the stone, the help.” The second noun is in apposition to the first one and apparently is the name by which the stone was known. Contrast the expression used in 5:1 and 7:12, where the first word lacks the definite article, unlike 4:1.
[4:2] 5 tn The MT has וַתִּטֹּשׁ (vattittosh), from the root נטשׁ (ntsh). This verb normally means “to leave,” “to forsake,” or “to permit,” but such an idea does not fit this context very well. Many scholars have suspected that the text originally read either וַתֵּט (vattet, “and it spread out”), from the root נטה (nth), or וַתִּקֶשׁ (vattiqesh, “and it grew fierce”), from the root קשׂה (qsh). The former suggestion is apparently supported by the LXX ἔκλινεν (eklinen, “it inclined”) and is adopted in the translation.
[4:2] 7 tn Heb “the Philistines, and they killed.” The pronoun “they” has been translated as a relative pronoun (“who”) to make it clear to the English reader that the Philistines were the ones who did the killing.
[4:3] 10 tn Heb “and it will come in our midst and it will save.” After the cohortative (see “let’s take”), the prefixed verbal forms with the prefixed conjunction indicate purpose or result. The translation understands the ark to be the subject of the third masculine singular verbs, although it is possible to understand the Lord as the subject. In the latter case, one should translate, “when he is with us, he will save us.”
[4:5] 12 tn Heb “shouted [with] a great shout.”
[4:7] 13 tn The Hebrew text has a direct quote, “because they said, ‘Gods have come to the camp.’” Even though the verb translated “have come” is singular, the following subject should be taken as plural (“gods”), as v. 8 indicates. Some emend the verb to a plural form.
[4:7] 14 tn Traditionally “woe to.” They thought disaster was imminent.
[4:10] 15 tn Heb “and they fled, each to his tents.”
[4:12] 16 tn Or perhaps, “the same day.” On this use of the demonstrative pronoun see Joüon 2:532 §143.f.
[4:13] 17 tc Read with many medieval Hebrew
[4:13] 18 tn Heb “his heart was trembling.”
[4:13] 19 tn Heb “and the man came to report in the city.”
[4:14] 20 tn Heb “the sound of the cry.”
[4:14] 21 tn Heb “the sound of this commotion.”
[4:15] 22 tn Heb “were set” or “were fixed,” i.e., without vision.
[4:16] 23 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
[4:18] 25 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
[4:20] 27 tn Heb “and she did not set her heart.”
[4:21] 28 sn The name Ichabod (אִי־כָבוֹד) may mean, “Where is the glory?”
[5:3] 29 tc The LXX adds “they entered the temple of Dagon and saw.”
[5:4] 30 tc Heb “only Dagon was left.” We should probably read the word גֵּו (gev, “back”) before Dagon, understanding it to have the sense of the similar word גְּוִיָּה (gÿviyyah, “body”). This variant is supported by the following evidence: The LXX has ἡ ῥάχις (Jh rJacis, “the back” or “trunk”); the Syriac Peshitta has wegusmeh (“and the body of”); the Targum has gupyeh (“the body of”); the Vulgate has truncus (“the trunk of,” cf. NAB, NASB, NRSV, NLT). On the strength of this evidence the present translation employs the phrase “Dagon’s body.”
[5:6] 31 tn Heb “the hand of the
[5:6] 32 tn The words “the people of” are supplied in the translation for clarification.
[5:6] 33 tc The LXX and Vulgate add the following: “And mice multiplied in their land, and the terror of death was throughout the entire city.”
[5:6] tn Or “tumors” (so ASV, NASB, NIV, NRSV, NLT); NCV “growths on their skin”; KJV “emerods”; NAB “hemorrhoids.”
[5:7] 35 tn Heb “for his hand is severe upon.”
[5:8] 36 tn Heb “and they sent and gathered.”
[5:9] 37 tn Heb “the hand of the
[5:9] 38 tn Heb “and he struck the men of the city from small and to great.”
[5:9] 39 tn See the note on this term in v. 6. Cf. KJV “and they had emerods in their secret parts.”
[5:11] 42 tn Heb “and they sent and gathered.”
[5:11] 46 tn Heb “the hand of God was very heavy there.”
[6:1] 49 tc The LXX adds “and their land swarmed with mice.”
[6:3] 50 tc The LXX and a Qumran
[6:5] 51 tn Heb “your mice.” A Qumran
[6:5] 52 tn Heb “Perhaps he will lighten his hand from upon you and from upon your gods and from upon your land.”
[6:6] 53 tn Heb “like Egypt and Pharaoh hardened their heart.”
[6:6] 54 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[6:6] 55 tn Heb “and they sent them away and they went.”
[6:10] 56 tn Heb “and the men did so.”
[6:18] 57 tc A few Hebrew
[6:19] 58 tn Heb “he”; the referent (the
[6:19] 59 tc The number 50,070 is surprisingly large, although it finds almost unanimous textual support in the MT and in the ancient versions. Only a few medieval Hebrew
[6:20] 60 tn Heb “he” or “it”; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the
[13:23] 62 tn Here δέ (de) has not been translated.
[13:23] 64 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
[13:23] 65 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
[13:24] 66 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] 67 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] 68 tn Or “the master of the household.”
[13:25] 69 tn Or “rises,” or “stands up.”
[13:25] 71 tn Grk “Open to us.”
[13:25] 72 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] 73 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] 74 sn This term refers to wide streets, and thus suggests the major streets of a city.
[13:27] 75 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:27] 76 tc Most
[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] 77 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] 78 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
[13:28] 79 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] 80 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] 81 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] 82 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] 83 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
[13:29] 84 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
[13:29] 85 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] 86 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] 87 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:30] 89 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] 90 tn Grk “At that very hour.”
[13:31] 91 sn See the note on Pharisees in 5:17.
[13:31] 92 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:31] 93 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
[13:31] 94 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[13:32] 95 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:32] 96 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[13:32] 97 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] 98 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] 99 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] 100 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
[13:33] 101 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
[13:33] 102 tn Or “should perish away from.”
[13:33] 103 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] 104 sn The double use of the city’s name betrays intense emotion.
[13:34] 105 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] 106 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] 107 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:34] 108 tn Grk “you were not willing.”
[13:35] 109 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 110 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] 111 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] 112 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 113 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 114 sn See the note on Pharisees in 5:17.
[14:1] 115 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 116 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 117 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] 118 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 119 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] 120 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] 121 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 122 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] 123 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] 124 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 125 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 126 tn Or “and let him go.”
[14:5] 127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 128 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] 129 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] 130 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.
