1 Samuel 1:1-28
Konteks1:1 There was a man from Ramathaim Zophim, 1 from the hill country of Ephraim, whose name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. 1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.
1:3 Year after year 2 this man would go up from his city to worship and to sacrifice to the Lord of hosts at Shiloh. It was there that the two sons of Eli, Hophni and Phineas, served as the Lord’s priests. 1:4 Whenever the day came for Elkanah to sacrifice, he used to give meat portions to his wife Peninnah and to all her sons and daughters. 1:5 But he would give a double 3 portion to Hannah, because he especially loved her. 4 Now the Lord had not enabled her to have children. 5 1:6 Her rival wife used to upset her and make her worry, 6 for the Lord had not enabled her to have children. 1:7 Peninnah 7 would behave this way year after year. Whenever Hannah 8 went up to the Lord’s house, Peninnah 9 would upset her so that she would weep and refuse to eat. 1:8 Finally her husband Elkanah said to her, “Hannah, why do you weep and not eat? Why are you so sad? 10 Am I not better to you than ten 11 sons?”
1:9 On one occasion in Shiloh, after they had finished eating and drinking, Hannah got up. 12 (Now at the time Eli the priest was sitting in his chair 13 by the doorpost of the Lord’s temple.) 1:10 She was very upset 14 as she prayed to the Lord, and she was weeping uncontrollably. 15 1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion 16 on the suffering of your female servant, 17 remembering me and not forgetting your servant, and give a male child 18 to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” 19
1:12 As she continued praying to 20 the Lord, Eli was watching her mouth. 1:13 Now Hannah was speaking from her heart. Although her lips were moving, her voice was inaudible. Eli therefore thought she was drunk. 1:14 So he 21 said to her, “How often do you intend to get drunk? Put away your wine!”
1:15 But Hannah replied, “That’s not the way it is, 22 my lord! I am under a great deal of stress. 23 I have drunk neither wine nor beer. Rather, I have poured out my soul to 24 the Lord. 1:16 Don’t consider your servant a wicked woman, 25 for until now I have spoken from my deep pain and anguish.”
1:17 Eli replied, “Go in peace, and may the God of Israel grant the request that you have asked of him.” 1:18 She said, “May I, your servant, find favor in your sight.” So the woman went her way and got something to eat. 26 Her face no longer looked sad.
1:19 They got up early the next morning and after worshiping the Lord, they returned to their home at Ramah. Elkanah had marital relations with 27 his wife Hannah, and the Lord remembered 28 her. 1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the Lord for him. 29
1:21 This man Elkanah went up with all his family to make the yearly sacrifice to the Lord and to keep his vow, 1:22 but Hannah did not go up with them. 30 Instead she told her husband, “Once the boy is weaned, I will bring him and appear before the Lord, and he will remain there from then on.”
1:23 So her husband Elkanah said to her, “Do what you think best. 31 Stay until you have weaned him. May the Lord fulfill his promise.” 32
So the woman stayed and nursed her son until she had weaned him. 1:24 Once she had weaned him, she took him up with her, along with three bulls, an ephah 33 of flour, and a container 34 of wine. She brought him to the Lord’s house at Shiloh, even though he was young. 35 1:25 Once the bull had been slaughtered, they brought the boy to Eli. 1:26 She said, “Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord. 1:27 I prayed for this boy, and the Lord has given me the request that I asked of him. 1:28 Now I dedicate him to the Lord. From this time on he is dedicated to the Lord.” Then they 36 worshiped the Lord there.
Yakobus 1:1-27
Konteks1:1 From James, 37 a slave 38 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 39 Greetings!
1:2 My brothers and sisters, 40 consider it nothing but joy 41 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 42 unstable in all his ways.
1:9 Now the believer 43 of humble means 44 should take pride 45 in his high position. 46 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 47 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 48 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 49 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 50 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 51 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 52 1:17 All generous giving and every perfect gift 53 is from above, coming down 54 from the Father of lights, with whom there is no variation or the slightest hint of change. 55 1:18 By his sovereign plan he gave us birth 56 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 57 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 58 anger does not accomplish God’s righteousness. 59 1:21 So put away all filth and evil excess and humbly 60 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 61 who gazes at his own face 62 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 63 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 64 and does not become a forgetful listener but one who lives it out – he 65 will be blessed in what he does. 66 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 67 God the Father 68 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Lukas 11:1-28
Konteks11:1 Now 69 Jesus 70 was praying in a certain place. When 71 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 72 taught 73 his disciples.” 11:2 So he said to them, “When you pray, 74 say:
Father, 75 may your name be honored; 76
may your kingdom come. 77
11:3 Give us each day our daily bread, 78
11:4 and forgive us our sins,
for we also forgive everyone who sins 79 against us.
And do not lead us into temptation.” 80
11:5 Then 81 he said to them, “Suppose one of you 82 has a friend, and you go to him 83 at midnight and say to him, ‘Friend, lend me three loaves of bread, 84 11:6 because a friend of mine has stopped here while on a journey, 85 and I have nothing to set before 86 him.’ 11:7 Then 87 he will reply 88 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 89 I cannot get up and give you anything.’ 90 11:8 I tell you, even though the man inside 91 will not get up and give him anything because he is his friend, yet because of the first man’s 92 sheer persistence 93 he will get up and give him whatever he needs.
11:9 “So 94 I tell you: Ask, 95 and it will be given to you; seek, and you will find; knock, and the door 96 will be opened for you. 11:10 For everyone who asks 97 receives, and the one who seeks finds, and to the one who knocks, the door 98 will be opened. 11:11 What father among you, if your 99 son asks for 100 a fish, will give him a snake 101 instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 102 11:13 If you then, although you are 103 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 104 to those who ask him!”
11:14 Now 105 he was casting out a demon that was mute. 106 When 107 the demon had gone out, the man who had been mute began to speak, 108 and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 109 the ruler 110 of demons, he casts out demons.” 11:16 Others, to test 111 him, 112 began asking for 113 a sign 114 from heaven. 11:17 But Jesus, 115 realizing their thoughts, said to them, 116 “Every kingdom divided against itself is destroyed, 117 and a divided household falls. 118 11:18 So 119 if 120 Satan too is divided against himself, how will his kingdom stand? I ask you this because 121 you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 122 cast them 123 out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 124 of God, then the kingdom of God 125 has already overtaken 126 you. 11:21 When a strong man, 127 fully armed, guards his own palace, 128 his possessions are safe. 129 11:22 But 130 when a stronger man 131 attacks 132 and conquers him, he takes away the first man’s 133 armor on which the man relied 134 and divides up 135 his plunder. 136 11:23 Whoever is not with me is against me, 137 and whoever does not gather with me scatters. 138
11:24 “When an unclean spirit 139 goes out of a person, 140 it passes through waterless places 141 looking for rest but 142 not finding any. Then 143 it says, ‘I will return to the home I left.’ 144 11:25 When it returns, 145 it finds the house 146 swept clean and put in order. 147 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 148 the last state of that person 149 is worse than the first.” 150
11:27 As 151 he said these things, a woman in the crowd spoke out 152 to him, “Blessed is the womb 153 that bore you and the breasts at which you nursed!” 154 11:28 But he replied, 155 “Blessed rather are those who hear the word of God and obey 156 it!”
[1:1] 1 tc The translation follows the MT. The LXX reads “a man from Ramathaim, a Zuphite”; this is followed by a number of recent English translations. It is possible the MT reading צוֹפִים (tsofim) arose from dittography of the mem (מ) at the beginning of the following word.
[1:3] 2 tn Heb “from days to days.”
[1:5] 3 tn The exact sense of the Hebrew word אַפָּיִם (’appayim, “two faces”) is not certain here. It is most likely used with the preceding expression (“one portion of two faces”) to mean a portion double than normally received. Although evidence for this use of the word derives primarily from Aramaic rather than from Hebrew usage, it provides an understanding that fits the context here better than other suggestions for the word do. The meaning “double” is therefore adopted in the present translation. Other possibilities for the meaning of the word include the following: “heavily” (cf. Vulg., tristis) and “worthy” or “choice” (cf. KJV and Targum). Some scholars have followed the LXX here, emending the word to אֶפֶס (’efes) and translating it as “but” or “however.” This seems unnecessary. The translators of the LXX may simply have been struggling to make sense of the word rather than following a Hebrew text that was different from the MT here.
[1:5] 4 tn Heb “for Hannah he loved.” Repetition of the proper name would seem redundant in contemporary English, so the pronoun (“her”) has been used here for clarity. The translation also adds the adverb “especially” to clarify the meaning of the text. Without this addition one might get the impression that only Hannah, not Peninnah, was loved by her husband. But the point of the text is that Hannah was his favorite.
[1:5] 5 tn Heb “and the
[1:6] 6 tn Heb “and her rival wife grieved her, even [with] grief so as to worry her.”
[1:7] 7 tn The MT has a masculine form of the verb here יַעֲשֶׂה (ya’aseh, “he used to do”); the subject in that case would presumably be Elkanah. But this leads to an abrupt change of subject in the following part of the verse, where the subject is the rival wife who caused Hannah anxiety. In light of v. 6 one expects the statement of v. 7 to refer to the ongoing actions of the rival wife: “she used to behave in this way year after year.” Some scholars have proposed retaining the masculine form but changing the vocalization of the verb so as to read a Niphal rather than a Qal (i.e., יֵעֲשֶׂה, ye’aseh, “so it used to be done”). But the problem here is lack of precedent for such a use of the Niphal of this verb. It seems best in light of the context to understand the reference to be to Hannah’s rival Peninnah and to read here, with the Syriac Peshitta, a feminine form of the verb (“she used to do”). In the translation the referent (Peninnah) has been specified for clarity.
[1:7] 8 tn Heb “she”; the referent (Hannah) has been specified in the translation for clarity.
[1:7] 9 tn Heb “she”; the referent (Peninnah) has been specified in the translation for clarity.
[1:8] 10 tn Heb “why is your heart displeased?”
[1:8] 11 sn Like the number seven, the number ten is sometimes used in the OT as an ideal number (see, for example, Dan 1:20, Zech 8:23).
[1:9] 12 tc The LXX adds “and stood before the Lord,” but this is probably a textual expansion due to the terseness of the statement in the Hebrew text.
[1:9] 13 tn Or perhaps, “on his throne.” See Joüon 2:506-7 §137.f.
[1:10] 14 tn Heb “she [was in] bitterness of soul.”
[1:10] 15 tn Heb “and weeping, she was weeping.” The infinitive absolute emphasizes the extent of her sorrow. The imperfect verbal form emphasizes the continuation of the action in past time.
[1:11] 16 tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.
[1:11] 17 tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.
[1:11] 18 tn Heb “seed of men.”
[1:11] 19 tn Heb “a razor will not go up upon his head.”
[1:12] 20 tc Heb “before.” Many medieval Hebrew manuscripts read “to.”
[1:14] 21 tn Heb “Eli.” The pronoun (“he”) has been used in the translation in keeping with contemporary English style.
[1:15] 23 tn Heb “I am a woman difficult of spirit.” The LXX has “for whom the day is difficult,” apparently mistaking the Hebrew word for “spirit” רוּחַ (ruakh) to be the word for “day” יוֹם (yom).
[1:16] 25 tn Heb “daughter of worthlessness.”
[1:18] 26 tc Several medieval Hebrew
[1:19] 27 tn Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.
[1:19] 28 sn The Lord “remembered” her in the sense of granting her earlier request for a child. The Hebrew verb is often used in the OT for considering the needs or desires of people with favor and kindness.
[1:20] 29 tn Heb “because from the
[1:22] 30 tn The disjunctive clause is contrastive here. The words “with them” have been supplied in the translation for stylistic reasons.
[1:23] 31 tn Heb “what is good in your eyes.”
[1:23] 32 tn Heb “establish his word.” This apparently refers to the promise inherent in Eli’s priestly blessing (see v. 17).
[1:24] 33 sn The ephah was a standard dry measure in OT times; it was the equivalent of one-tenth of the OT measure known as a homer. The ephah was equal to approximately one-half to two-thirds of a bushel.
[1:24] 34 tn The Hebrew term translated “container” may denote either a clay storage jar (cf. CEV “a clay jar full of wine”) or a leather container (cf. NAB, NIV, NRSV “a skin of wine”; NCV “a leather bag filled with (full of TEV) wine.”
[1:24] 35 tc Heb “and the boy was a boy.” If the MT is correct the meaning apparently is that the boy was quite young at the time of these events. On the other hand, some scholars have suspected a textual problem, emending the text to read either “and the boy was with them” (so LXX) or “and the boy was with her” (a conjectural emendation). In spite of the difficulty it seems best to stay with the MT here.
[1:28] 36 tn Heb “he,” apparently referring to Samuel (but cf. CEV “Elkanah”). A few medieval manuscripts and some ancient versions take the verb as plural (cf. TEV, NLT).
[1:1] 37 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 38 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 39 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 40 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 41 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 42 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 43 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 44 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 45 tn Grk “let him boast.”
[1:9] 46 tn Grk “his height,” “his exaltation.”
[1:10] 47 tn Grk “a flower of grass.”
[1:11] 48 tn Or “perishes,” “is destroyed.”
[1:12] 49 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 50 tc Most
[1:13] 51 tn Or “God must not be tested by evil people.”
[1:16] 52 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 53 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 54 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 55 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 56 tn Grk “Having willed, he gave us birth.”
[1:19] 57 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 58 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 59 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 60 tn Or “with meekness.”
[1:23] 61 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 62 tn Grk “the face of his beginning [or origin].”
[1:24] 63 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 66 tn Grk “in his doing.”
[1:27] 67 tn Or “in the sight of”; Grk “with.”
[1:27] 68 tn Grk “the God and Father.”
[11:1] 69 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 70 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 71 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 72 sn John refers to John the Baptist.
[11:1] 73 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
[11:2] 74 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[11:2] 75 tc Most
[11:2] sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[11:2] 76 tn Grk “hallowed be your name.”
[11:2] 77 tc Most
[11:2] sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[11:3] 78 tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.
[11:4] 79 tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
[11:4] 80 tc Most
[11:4] tn Or “into a time of testing.”
[11:4] sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.
[11:5] 81 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:5] 82 tn Grk “Who among you will have a friend and go to him.”
[11:5] 83 tn Grk “he will go to him.”
[11:5] 84 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
[11:6] 85 tn Grk “has come to me from the road.”
[11:6] 86 sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.
[11:7] 87 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 88 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 89 tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.
[11:7] 90 tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.
[11:8] 91 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 92 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 93 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
[11:9] 94 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 95 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[11:9] 96 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 97 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 98 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:11] 99 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[11:11] 100 tc Most
[11:11] 101 sn The snake probably refers to a water snake.
[11:12] 102 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
[11:13] 103 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
[11:13] 104 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
[11:14] 105 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 106 tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).
[11:14] 107 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.
[11:14] 108 sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.
[11:15] 109 tn Grk “By Beelzebul.”
[11:15] sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
[11:16] 111 tn Grk “testing”; the participle is taken as indicating the purpose of the demand.
[11:16] 112 tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:16] 113 tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).
[11:16] 114 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[11:17] 115 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:17] 116 sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.
[11:17] 117 tn Or “is left in ruins.”
[11:17] 118 tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”
[11:18] 119 tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.
[11:18] 120 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[11:18] 121 tn Grk “because.” “I ask you this” is supplied for the sake of English.
[11:19] 122 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
[11:19] 123 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:20] 124 sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).
[11:20] 125 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[11:20] 126 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”
[11:21] 127 tn The referent of the expression “a strong man” is Satan.
[11:21] 128 tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).
[11:21] 129 tn Grk “his goods are in peace.”
[11:22] 130 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 131 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 132 tn Grk “stronger man than he attacks.”
[11:22] 133 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 134 tn Grk “on which he relied.”
[11:22] 135 tn Or “and distributes.”
[11:22] 136 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[11:23] 137 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
[11:23] 138 sn For the image of scattering, see Pss. Sol. 17:18.
[11:24] 139 sn This is a reference to an evil spirit. See Luke 4:33.
[11:24] 140 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:24] 141 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
[11:24] 142 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:24] 143 tc ‡ Most
[11:24] 144 tn Grk “I will return to my house from which I came.”
[11:25] 146 tn The words “the house” are not in Greek but are implied.
[11:25] 147 sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[11:26] 148 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[11:26] 149 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:26] 150 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
[11:27] 151 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.
[11:27] 152 tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”
[11:27] 153 tn For this term see L&N 8.69.
[11:27] 154 sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.
[11:28] 156 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
