Lukas 12:1--14:35
Konteks12:1 Meanwhile, 1 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 2 began to speak first to his disciples, “Be on your guard against 3 the yeast of the Pharisees, 4 which is hypocrisy. 5 12:2 Nothing is hidden 6 that will not be revealed, 7 and nothing is secret that will not be made known. 12:3 So then 8 whatever you have said in the dark will be heard in the light, and what you have whispered 9 in private rooms 10 will be proclaimed from the housetops. 11
12:4 “I 12 tell you, my friends, do not be afraid of those who kill the body, 13 and after that have nothing more they can do. 12:5 But I will warn 14 you whom you should fear: Fear the one who, after the killing, 15 has authority to throw you 16 into hell. 17 Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? 18 Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; 19 you are more valuable than many sparrows.
12:8 “I 20 tell you, whoever acknowledges 21 me before men, 22 the Son of Man will also acknowledge 23 before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit 24 will not be forgiven. 25 12:11 But when they bring you before the synagogues, 26 the 27 rulers, and the authorities, do not worry about how you should make your defense 28 or what you should say, 12:12 for the Holy Spirit will teach you at that moment 29 what you must say.” 30
12:13 Then 31 someone from the crowd said to him, “Teacher, tell 32 my brother to divide the inheritance with me.” 12:14 But Jesus 33 said to him, “Man, 34 who made me a judge or arbitrator between you two?” 35 12:15 Then 36 he said to them, “Watch out and guard yourself from 37 all types of greed, 38 because one’s life does not consist in the abundance of his possessions.” 12:16 He then 39 told them a parable: 40 “The land of a certain rich man produced 41 an abundant crop, 12:17 so 42 he thought to himself, 43 ‘What should I do, for I have nowhere to store my crops?’ 44 12:18 Then 45 he said, ‘I 46 will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, 47 “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life 48 will be demanded back from 49 you, but who will get what you have prepared for yourself?’ 50 12:21 So it is with the one who stores up riches for himself, 51 but is not rich toward God.”
12:22 Then 52 Jesus 53 said to his 54 disciples, “Therefore I tell you, do not worry 55 about your 56 life, what you will eat, or about your 57 body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: 58 They do not sow or reap, they have no storeroom or barn, yet God feeds 59 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 60 can add an hour to his life? 61 12:26 So if 62 you cannot do such a very little thing as this, why do you worry about 63 the rest? 12:27 Consider how the flowers 64 grow; they do not work 65 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 66 this is how God clothes the wild grass, 67 which is here 68 today and tomorrow is tossed into the fire to heat the oven, 69 how much more 70 will he clothe you, you people of little faith! 12:29 So 71 do not be overly concerned about 72 what you will eat and what you will drink, and do not worry about such things. 73 12:30 For all the nations of the world pursue 74 these things, and your Father knows that you need them. 12:31 Instead, pursue 75 his 76 kingdom, 77 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 78 to give you the kingdom. 12:33 Sell your possessions 79 and give to the poor. 80 Provide yourselves purses that do not wear out – a treasure in heaven 81 that never decreases, 82 where no thief approaches and no moth 83 destroys. 12:34 For where your treasure 84 is, there your heart will be also.
12:35 “Get dressed for service 85 and keep your lamps burning; 86 12:36 be like people 87 waiting for their master to come back from the wedding celebration, 88 so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves 89 whom their master finds alert 90 when he returns! I tell you the truth, 91 he will dress himself to serve, 92 have them take their place at the table, 93 and will come 94 and wait on them! 95 12:38 Even if he comes in the second or third watch of the night 96 and finds them alert, 97 blessed are those slaves! 98 12:39 But understand this: If the owner of the house had known at what hour the thief 99 was coming, he would not have let 100 his house be broken into. 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” 101
12:41 Then 102 Peter said, “Lord, are you telling this parable for us or for everyone?” 103 12:42 The Lord replied, 104 “Who then is the faithful and wise manager, 105 whom the master puts in charge of his household servants, 106 to give them their allowance of food at the proper time? 12:43 Blessed is that slave 107 whom his master finds at work 108 when he returns. 12:44 I tell you the truth, 109 the master 110 will put him in charge of all his possessions. 12:45 But if 111 that 112 slave should say to himself, 113 ‘My master is delayed 114 in returning,’ and he begins to beat 115 the other 116 slaves, both men and women, 117 and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, 118 and assign him a place with the unfaithful. 119 12:47 That 120 servant who knew his master’s will but did not get ready or do what his master asked 121 will receive a severe beating. 12:48 But the one who did not know his master’s will 122 and did things worthy of punishment 123 will receive a light beating. 124 From everyone who has been given much, much will be required, 125 and from the one who has been entrusted with much, 126 even more will be asked. 127
12:49 “I have come 128 to bring 129 fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism 130 to undergo, 131 and how distressed I am until it is finished! 12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! 132 12:52 For from now on 133 there will be five in one household divided, three against two and two against three. 12:53 They will be divided, 134 father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”
12:54 Jesus 135 also said to the crowds, “When you see a cloud rising in the west, 136 you say at once, ‘A rainstorm 137 is coming,’ and it does. 12:55 And when you see the south wind 138 blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! 139 You know how to interpret the appearance of the earth and the sky, but how can you not know how 140 to interpret the present time?
12:57 “And 141 why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 142 make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, 143 and the officer throw you into prison. 12:59 I tell you, you will never get out of there until you have paid the very last cent!” 144
13:1 Now 145 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 146 13:2 He 147 answered them, “Do you think these Galileans were worse sinners 148 than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, 149 you will all perish as well! 150 13:4 Or those eighteen who were killed 151 when the tower in Siloam fell on them, 152 do you think they were worse offenders than all the others who live in Jerusalem? 153 13:5 No, I tell you! But unless you repent 154 you will all perish as well!” 155
13:6 Then 156 Jesus 157 told this parable: “A man had a fig tree 158 planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So 159 he said to the worker who tended the vineyard, ‘For 160 three years 161 now, I have come looking for fruit on this fig tree, and each time I inspect it 162 I find none. Cut 163 it down! Why 164 should it continue to deplete 165 the soil?’ 13:8 But the worker 166 answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 167 on it. 13:9 Then if 168 it bears fruit next year, 169 very well, 170 but if 171 not, you can cut it down.’”
13:10 Now he was teaching in one of the synagogues 172 on the Sabbath, 13:11 and a woman was there 173 who had been disabled by a spirit 174 for eighteen years. She 175 was bent over and could not straighten herself up completely. 176 13:12 When 177 Jesus saw her, he called her to him 178 and said, “Woman, 179 you are freed 180 from your infirmity.” 181 13:13 Then 182 he placed his hands on her, and immediately 183 she straightened up and praised God. 13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work 184 should be done! 185 So come 186 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 187 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 188 and lead it to water? 189 13:16 Then 190 shouldn’t 191 this woman, a daughter of Abraham whom Satan 192 bound for eighteen long 193 years, be released from this imprisonment 194 on the Sabbath day?” 13:17 When 195 he said this all his adversaries were humiliated, 196 but 197 the entire crowd was rejoicing at all the wonderful things 198 he was doing. 199
13:18 Thus Jesus 200 asked, 201 “What is the kingdom of God 202 like? 203 To 204 what should I compare it? 13:19 It is like a mustard seed 205 that a man took and sowed 206 in his garden. It 207 grew and became a tree, 208 and the wild birds 209 nested in its branches.” 210
13:20 Again 211 he said, “To what should I compare the kingdom of God? 212 13:21 It is like yeast that a woman took and mixed with 213 three measures 214 of flour until all the dough had risen.” 215
13:22 Then 216 Jesus 217 traveled throughout 218 towns 219 and villages, teaching and making his way toward 220 Jerusalem. 221 13:23 Someone 222 asked 223 him, “Lord, will only a few 224 be saved?” So 225 he said to them, 13:24 “Exert every effort 226 to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once 227 the head of the house 228 gets up 229 and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 230 let us in!’ 231 But he will answer you, 232 ‘I don’t know where you come from.’ 233 13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 234 13:27 But 235 he will reply, 236 ‘I don’t know where you come from! 237 Go away from me, all you evildoers!’ 238 13:28 There will be weeping and gnashing of teeth 239 when you see Abraham, Isaac, Jacob, 240 and all the prophets in the kingdom of God 241 but you yourselves thrown out. 242 13:29 Then 243 people 244 will come from east and west, and from north and south, and take their places at the banquet table 245 in the kingdom of God. 246 13:30 But 247 indeed, 248 some are last 249 who will be first, and some are first who will be last.”
13:31 At that time, 250 some Pharisees 251 came up and said to Jesus, 252 “Get away from here, 253 because Herod 254 wants to kill you.” 13:32 But 255 he said to them, “Go 256 and tell that fox, 257 ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 258 I will complete my work. 259 13:33 Nevertheless I must 260 go on my way today and tomorrow and the next day, because it is impossible 261 that a prophet should be killed 262 outside Jerusalem.’ 263 13:34 O Jerusalem, Jerusalem, 264 you who kill the prophets and stone those who are sent to you! 265 How often I have longed 266 to gather your children together as a hen gathers her chicks under her wings, but 267 you would have none of it! 268 13:35 Look, your house is forsaken! 269 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 270
14:1 Now 271 one Sabbath when Jesus went to dine 272 at the house of a leader 273 of the Pharisees, 274 they were watching 275 him closely. 14:2 There 276 right 277 in front of him was a man suffering from dropsy. 278 14:3 So 279 Jesus asked 280 the experts in religious law 281 and the Pharisees, “Is it lawful to heal on the Sabbath 282 or not?” 14:4 But they remained silent. So 283 Jesus 284 took hold of the man, 285 healed him, and sent him away. 286 14:5 Then 287 he said to them, “Which of you, if you have a son 288 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 289 they could not reply 290 to this.
14:7 Then 291 when Jesus 292 noticed how the guests 293 chose the places of honor, 294 he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, 295 do not take 296 the place of honor, because a person more distinguished than you may have been invited by your host. 297 14:9 So 298 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 299 you will begin to move to the least important 300 place. 14:10 But when you are invited, go and take the least important place, so that when your host 301 approaches he will say to you, ‘Friend, move up here to a better place.’ 302 Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but 303 the one who humbles 304 himself will be exalted.”
14:12 He 305 said also to the man 306 who had invited him, “When you host a dinner or a banquet, 307 don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, 308 invite the poor, the crippled, 309 the lame, and 310 the blind. 311 14:14 Then 312 you will be blessed, 313 because they cannot repay you, for you will be repaid 314 at the resurrection of the righteous.”
14:15 When 315 one of those at the meal with Jesus 316 heard this, he said to him, “Blessed is everyone 317 who will feast 318 in the kingdom of God!” 319 14:16 But Jesus 320 said to him, “A man once gave a great banquet 321 and invited 322 many guests. 323 14:17 At 324 the time for the banquet 325 he sent his slave 326 to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all 327 began to make excuses. 328 The first said to him, ‘I have bought a field, 329 and I must go out and see it. Please excuse me.’ 330 14:19 Another 331 said, ‘I have bought five yoke of oxen, 332 and I am going out 333 to examine them. Please excuse me.’ 14:20 Another 334 said, ‘I just got married, and I cannot come.’ 335 14:21 So 336 the slave came back and reported this to his master. Then the master of the household was furious 337 and said to his slave, ‘Go out quickly 338 to the streets and alleys of the city, 339 and bring in the poor, 340 the crippled, 341 the blind, and the lame.’ 14:22 Then 342 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 343 14:23 So 344 the master said to his 345 slave, ‘Go out to the highways 346 and country roads 347 and urge 348 people 349 to come in, so that my house will be filled. 350 14:24 For I tell you, not one of those individuals 351 who were invited 352 will taste my banquet!’” 353
14:25 Now large crowds 354 were accompanying Jesus, 355 and turning to them he said, 14:26 “If anyone comes to me and does not hate 356 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 357 he cannot be my disciple. 14:27 Whoever does not carry his own cross 358 and follow 359 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 360 first and compute the cost 361 to see if he has enough money to complete it? 14:29 Otherwise, 362 when he has laid 363 a foundation and is not able to finish the tower, 364 all who see it 365 will begin to make fun of 366 him. 14:30 They will say, 367 ‘This man 368 began to build and was not able to finish!’ 369 14:31 Or what king, going out to confront another king in battle, will not sit down 370 first and determine whether he is able with ten thousand to oppose 371 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 372 he will send a representative 373 while the other is still a long way off and ask for terms of peace. 374 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 375
14:34 “Salt 376 is good, but if salt loses its flavor, 377 how can its flavor be restored? 14:35 It is of no value 378 for the soil or for the manure pile; it is to be thrown out. 379 The one who has ears to hear had better listen!” 380
[12:1] 1 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
[12:1] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:1] 3 tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.
[12:1] 4 sn See the note on Pharisees in 5:17.
[12:1] 5 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
[12:2] 7 sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.
[12:3] 8 tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.
[12:3] 9 tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”
[12:3] 10 sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[12:3] 11 tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
[12:4] 12 tn Here δέ (de) has not been translated.
[12:4] 13 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[12:5] 14 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
[12:5] 15 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
[12:5] 16 tn The direct object (“you”) is understood.
[12:5] 17 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[12:6] 18 sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
[12:7] 19 sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.
[12:8] 20 tn Here δέ (de) has not been translated.
[12:8] 22 tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.
[12:8] 23 sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.
[12:10] 24 sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.
[12:10] 25 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
[12:11] 26 sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.
[12:11] sn See the note on synagogues in 4:15.
[12:11] 27 tn Grk “and the,” 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.
[12:11] 28 tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”
[12:12] 29 tn Grk “in that very hour” (an idiom).
[12:12] 30 tn Grk “what it is necessary to say.”
[12:13] 31 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 32 sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
[12:14] 33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:14] 34 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.
[12:14] 35 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
[12:15] 36 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:15] 37 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
[12:15] 38 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.
[12:16] 39 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:16] 40 tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:16] 41 tn Or “yielded a plentiful harvest.”
[12:17] 42 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
[12:17] 43 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:17] 44 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.
[12:18] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:18] 46 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
[12:19] 47 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
[12:20] 48 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[12:20] 49 tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
[12:20] 50 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
[12:21] 51 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.
[12:22] 52 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
[12:22] 53 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 54 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
[12:22] 55 tn Or “do not be anxious.”
[12:22] 56 tc Most
[12:22] 57 tc Some
[12:24] 58 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.
[12:24] 59 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[12:25] 60 tn Or “by being anxious.”
[12:25] 61 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[12:26] 62 tn This is a first class condition in the Greek text.
[12:26] 63 tn Or “why are you anxious for.”
[12:27] 64 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[12:27] 65 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
[12:28] 66 tn This is a first class condition in the Greek text.
[12:28] 67 tn Grk “grass in the field.”
[12:28] 68 tn Grk “which is in the field today.”
[12:28] 69 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[12:28] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[12:28] 70 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[12:29] 71 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 72 tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.
[12:29] 73 tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.
[12:31] 75 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 76 tc Most
[12:31] 77 sn His (that is, God’s) kingdom 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.
[12:32] 78 tn Or perhaps, “your Father chooses.”
[12:33] 79 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
[12:33] 80 tn Grk “give alms,” but this term is not in common use today.
[12:33] 81 tn Grk “in the heavens.”
[12:33] 82 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 83 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[12:34] 84 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
[12:35] 85 tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.
[12:35] 86 sn Keep your lamps burning means to be ready at all times.
[12:36] 87 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.
[12:36] 88 sn An ancient wedding celebration could last for days (Tob 11:18).
[12:37] 89 tn See the note on the word “slave” in 7:2.
[12:37] 90 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
[12:37] 91 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:37] 92 tn See v. 35 (same verb).
[12:37] 93 tn Grk “have them 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.
[12:37] 94 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:37] 95 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.
[12:38] 96 sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.
[12:38] 97 tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.
[12:38] 98 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
[12:39] 99 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[12:39] 100 tc Most
[12:40] 101 sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).
[12:41] 102 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:41] 103 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
[12:42] 104 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
[12:42] 105 tn Or “administrator,” “steward” (L&N 37.39).
[12:42] 106 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
[12:43] 107 tn See the note on the word “slave” in 7:2.
[12:43] 108 tn That is, doing his job, doing what he is supposed to be doing.
[12:44] 109 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”
[12:44] 110 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
[12:45] 111 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[12:45] 112 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.
[12:45] 113 tn Grk “should say in his heart.”
[12:45] 114 tn Or “is taking a long time.”
[12:45] 115 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
[12:45] 116 tn The word “other” is not in the Greek text, but is implied.
[12:45] 117 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
[12:46] 118 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[12:46] 119 tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.
[12:47] 120 tn Here δέ (de) has not been translated.
[12:47] 121 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.
[12:48] 122 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
[12:48] 124 tn Grk “will receive few (blows).”
[12:48] 125 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
[12:48] 126 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
[12:48] 127 tn Grk “they will ask even more.”
[12:49] 128 sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.
[12:49] 129 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[12:50] 130 sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).
[12:50] 131 tn Grk “to be baptized with.”
[12:51] 132 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
[12:52] 133 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
[12:53] 134 tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.
[12:54] 135 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.
[12:54] 136 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
[12:54] 137 tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
[12:55] 138 sn The south wind comes from the desert, and thus brings scorching heat.
[12:56] 139 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
[12:56] 140 tc Most
[12:57] 141 tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.
[12:58] 142 sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
[12:58] 143 sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).
[12:59] 144 tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.
[12:59] sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.
[13:1] 145 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 146 sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.
[13:2] 147 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:2] 148 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
[13:3] 149 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
[13:3] 150 tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.
[13:4] 151 tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.
[13:4] 152 sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”
[13:4] 153 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:5] 154 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
[13:5] 155 tn Grk “similarly.”
[13:6] 156 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:6] 157 tn Grk “he”; the referent has been specified in the translation for clarity.
[13:6] 158 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
[13:7] 159 tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.
[13:7] 160 tn Grk “Behold, for.”
[13:7] 161 sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.
[13:7] 162 tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.
[13:7] 163 tc ‡ Several witnesses (Ì75 A L Θ Ψ 070 Ë13 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W Ë1 Ï), the shorter reading appears to be more likely as the original wording here. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.
[13:7] 164 tn Grk “Why indeed.” Here καί (kai) has not been translated.
[13:7] 165 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
[13:8] 166 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
[13:8] 167 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
[13:9] 168 tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:9] 169 tn Grk “the coming [season].”
[13:9] 170 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
[13:9] 171 tn This is a first class condition in the Greek text, showing which of the options is assumed.
[13:10] 172 sn See the note on synagogues in 4:15.
[13:11] 173 tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[13:11] 174 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
[13:11] 175 tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[13:11] 176 tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.
[13:12] 177 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[13:12] 178 tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.
[13:12] 179 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[13:13] 182 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:13] 183 sn The healing took place immediately.
[13:14] 184 sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.
[13:14] 185 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
[13:14] 186 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[13:15] 187 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
[13:15] 188 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
[13:15] 189 sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.
[13:16] 190 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
[13:16] 191 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.
[13:16] 192 sn Note that this is again a battle between Satan and God; see 11:18-23.
[13:16] 193 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
[13:16] 194 tn Or “bondage”; Grk “bond.”
[13:17] 195 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:17] 196 tn Or “were put to shame.”
[13:17] 197 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:17] 198 sn Concerning all the wonderful things see Luke 7:16; 19:37.
[13:17] 199 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
[13:18] 200 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:18] 201 tn Grk “said,” but what follows is a question.
[13:18] 202 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.
[13:18] 203 sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.
[13:18] 204 tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:19] 205 sn The mustard seed was noted for its tiny size.
[13:19] 207 tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[13:19] 208 sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.
[13:19] 209 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[13:19] 210 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
[13:20] 211 tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:20] 212 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.
[13:21] 214 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
[13:21] 215 tn Grk “it was all leavened.”
[13:21] sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
[13:22] 216 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:22] 217 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:22] 218 tn This is a distributive use of κατά (kata); see L&N 83:12.
[13:22] 220 tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.
[13:22] 221 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:23] 222 tn Here δέ (de) has not been translated.
[13:23] 224 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
[13:23] 225 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
[13:24] 226 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] 227 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] 228 tn Or “the master of the household.”
[13:25] 229 tn Or “rises,” or “stands up.”
[13:25] 231 tn Grk “Open to us.”
[13:25] 232 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] 233 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] 234 sn This term refers to wide streets, and thus suggests the major streets of a city.
[13:27] 235 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:27] 236 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] 237 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] 238 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
[13:28] 239 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] 240 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] 241 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] 242 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] 243 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
[13:29] 244 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
[13:29] 245 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] 246 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] 247 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:30] 249 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] 250 tn Grk “At that very hour.”
[13:31] 251 sn See the note on Pharisees in 5:17.
[13:31] 252 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:31] 253 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
[13:31] 254 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[13:32] 255 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:32] 256 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[13:32] 257 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] 258 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] 259 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] 260 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
[13:33] 261 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
[13:33] 262 tn Or “should perish away from.”
[13:33] 263 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] 264 sn The double use of the city’s name betrays intense emotion.
[13:34] 265 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] 266 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] 267 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:34] 268 tn Grk “you were not willing.”
[13:35] 269 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 270 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] 271 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] 272 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 273 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 274 sn See the note on Pharisees in 5:17.
[14:1] 275 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 276 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 277 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] 278 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 279 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] 280 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] 281 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 282 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] 283 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] 284 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 285 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 286 tn Or “and let him go.”
[14:5] 287 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 288 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] 289 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] 290 sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.
[14:7] 291 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:7] 292 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:7] 293 tn Grk “those who were invited.”
[14:7] 294 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
[14:8] 295 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
[14:8] 296 tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[14:8] 297 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
[14:9] 298 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:9] 299 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
[14:9] 300 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
[14:10] 301 tn Grk “the one who invited you.”
[14:10] 302 tn Grk “Go up higher.” This means to move to a more important place.
[14:11] 303 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
[14:11] 304 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
[14:12] 305 tn Here δέ (de) has not been translated.
[14:12] 306 sn That is, the leader of the Pharisees (v. 1).
[14:12] 307 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
[14:13] 308 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
[14:13] 309 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
[14:13] 310 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
[14:13] 311 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
[14:14] 312 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:14] 313 sn You will be blessed. God notes and approves of such generosity.
[14:14] 314 sn The passive verb will be repaid looks at God’s commendation.
[14:15] 315 tn Here δέ (de) has not been translated.
[14:15] 316 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 317 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 318 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 319 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[14:16] 320 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 322 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
[14:16] 323 tn The word “guests” is not in the Greek text but is implied.
[14:17] 324 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:17] 326 tn See the note on the word “slave” in 7:2.
[14:18] 327 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 328 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
[14:18] 329 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 330 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
[14:19] 331 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 332 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 333 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
[14:20] 334 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 335 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
[14:21] 336 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 337 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
[14:21] 338 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
[14:21] 340 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
[14:21] 341 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:22] 342 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 343 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
[14:23] 344 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 345 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 346 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
[14:23] 347 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
[14:23] 348 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
[14:23] 349 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:23] 350 sn So that my house will be filled. God will bless many people.
[14:24] 351 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
[14:24] 352 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
[14:25] 354 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
[14:25] 355 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:26] 356 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 357 tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[14:27] 358 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
[14:27] 359 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 360 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 361 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
[14:29] 362 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”
[14:29] 363 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 364 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 365 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 366 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 367 tn Grk “make fun of him, saying.”
[14:30] 368 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
[14:30] 369 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
[14:31] 370 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 371 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 372 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
[14:32] 373 tn Grk “a messenger.”
[14:32] 374 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
[14:33] 375 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.
[14:33] sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
[14:34] 376 tn Grk “Now salt…”; here οὖν has not been translated.
[14:34] sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[14:34] 377 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[14:35] 378 tn Or “It is not useful” (L&N 65.32).
[14:35] 379 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 380 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
