Lukas 8:12
Konteks8:12 Those along the path are the ones who have heard; then the devil 1 comes and takes away the word 2 from their hearts, so that they may not believe 3 and be saved.
Lukas 8:10
Konteks8:10 He 4 said, “You have been given 5 the opportunity to know 6 the secrets 7 of the kingdom of God, 8 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 9
Lukas 18:1-43
Konteks18:1 Then 10 Jesus 11 told them a parable to show them they should always 12 pray and not lose heart. 13 18:2 He said, 14 “In a certain city 15 there was a judge 16 who neither feared God nor respected people. 17 18:3 There was also a widow 18 in that city 19 who kept coming 20 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 21 a while he refused, but later on 22 he said to himself, ‘Though I neither fear God nor have regard for people, 23 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 24 by her unending pleas.’” 25 18:6 And the Lord said, “Listen to what the unrighteous judge says! 26 18:7 Won’t 27 God give justice to his chosen ones, who cry out 28 to him day and night? 29 Will he delay 30 long to help them? 18:8 I tell you, he will give them justice speedily. 31 Nevertheless, when the Son of Man comes, will he find faith 32 on earth?”
18:9 Jesus 33 also told this parable to some who were confident that they were righteous and looked down 34 on everyone else. 18:10 “Two men went up 35 to the temple to pray, one a Pharisee 36 and the other a tax collector. 37 18:11 The Pharisee stood and prayed about himself like this: 38 ‘God, I thank 39 you that I am not like other people: 40 extortionists, 41 unrighteous people, 42 adulterers – or even like this tax collector. 43 18:12 I fast twice 44 a week; I give a tenth 45 of everything I get.’ 18:13 The tax collector, however, stood 46 far off and would not even look up 47 to heaven, but beat his breast and said, ‘God, be merciful 48 to me, sinner that I am!’ 49 18:14 I tell you that this man went down to his home justified 50 rather than the Pharisee. 51 For everyone who exalts 52 himself will be humbled, but he who humbles himself will be exalted.”
18:15 Now people 53 were even bringing their babies 54 to him for him to touch. 55 But when the disciples saw it, they began to scold those who brought them. 56 18:16 But Jesus called for the children, 57 saying, “Let the little children come to me and do not try to stop them, for the kingdom of God 58 belongs to such as these. 59 18:17 I tell you the truth, 60 whoever does not receive 61 the kingdom of God like a child 62 will never 63 enter it.”
18:18 Now 64 a certain ruler 65 asked him, “Good teacher, what must I do to inherit eternal life?” 66 18:19 Jesus 67 said to him, “Why do you call me good? 68 No one is good except God alone. 18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” 69 18:21 The man 70 replied, “I have wholeheartedly obeyed 71 all these laws 72 since my youth.” 73 18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have 74 and give the money 75 to the poor, 76 and you will have treasure 77 in heaven. Then 78 come, follow me.” 18:23 But when the man 79 heard this he became very sad, 80 for he was extremely wealthy. 18:24 When Jesus noticed this, 81 he said, “How hard 82 it is for the rich to enter the kingdom of God! 83 18:25 In fact, it is easier for a camel to go through the eye of a needle 84 than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then 85 who can be saved?” 86 18:27 He replied, “What is impossible 87 for mere humans 88 is possible for God.” 18:28 And Peter said, “Look, we have left everything we own 89 to follow you!” 90 18:29 Then 91 Jesus 92 said to them, “I tell you the truth, 93 there is no one who has left home or wife or brothers 94 or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more 95 in this age 96 – and in the age to come, eternal life.” 97
18:31 Then 98 Jesus 99 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 100 and everything that is written about the Son of Man by the prophets will be accomplished. 101 18:32 For he will be handed over 102 to the Gentiles; he will be mocked, 103 mistreated, 104 and spat on. 105 18:33 They will flog him severely 106 and kill him. Yet 107 on the third day he will rise again.” 18:34 But 108 the twelve 109 understood none of these things. This 110 saying was hidden from them, and they did not grasp 111 what Jesus meant. 112
18:35 As 113 Jesus 114 approached 115 Jericho, 116 a blind man was sitting by the road begging. 18:36 When he heard a crowd going by, he asked what was going on. 18:37 They 117 told him, “Jesus the Nazarene is passing by.” 18:38 So 118 he called out, 119 “Jesus, Son of David, 120 have mercy 121 on me!” 18:39 And those who were in front 122 scolded 123 him to get him to be quiet, but he shouted 124 even more, “Son of David, have mercy on me!” 18:40 So 125 Jesus stopped and ordered the beggar 126 to be brought to him. When the man 127 came near, Jesus 128 asked him, 18:41 “What do you want me to do for you?” He replied, 129 “Lord, let me see again.” 130 18:42 Jesus 131 said to him, “Receive 132 your sight; your faith has healed you.” 133 18:43 And immediately he regained 134 his sight and followed Jesus, 135 praising 136 God. When 137 all the people saw it, they too 138 gave praise to God.
[8:12] 1 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[8:12] 2 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[8:12] 3 tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
[8:10] 4 tn Here δέ (de) has not been translated.
[8:10] 5 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[8:10] 6 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[8:10] 7 tn Grk “the mysteries.”
[8:10] sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[8:10] 8 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.
[8:10] 9 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[18:1] 10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 12 tn Or “should pray at all times” (L&N 67.88).
[18:1] 13 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
[18:2] 14 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
[18:2] 16 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 17 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 18 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 20 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 21 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 22 tn Grk “after these things.”
[18:4] 23 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 24 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 25 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 26 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
[18:7] 27 tn Here δέ (de) has not been translated.
[18:7] 28 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
[18:7] 29 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 30 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
[18:8] 31 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
[18:8] 32 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
[18:9] 33 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 34 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[18:10] 35 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
[18:10] 36 sn See the note on Pharisees in 5:17.
[18:10] 37 sn See the note on tax collectors in 3:12.
[18:11] 38 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
[18:11] 39 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
[18:11] 40 tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
[18:11] 41 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
[18:11] 42 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
[18:11] 43 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
[18:12] 44 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
[18:13] 46 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 47 tn Grk “even lift up his eyes” (an idiom).
[18:13] 48 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
[18:13] 49 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
[18:14] 50 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
[18:14] 51 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 52 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
[18:15] 54 tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).
[18:15] 55 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).
[18:15] 56 tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.
[18:16] 57 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
[18:16] 58 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.
[18:16] 59 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[18:17] 60 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:17] 61 sn On receive see John 1:12.
[18:17] 62 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
[18:17] 63 tn The negation in Greek used here (οὐ μή, ou mh) is very strong.
[18:18] 64 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[18:18] 65 sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.
[18:18] 66 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.
[18:19] 67 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:19] 68 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
[18:20] 69 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
[18:21] 70 tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[18:21] 71 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[18:21] 72 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[18:21] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
[18:21] 73 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
[18:22] 74 sn See Luke 14:33.
[18:22] 75 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[18:22] 76 sn See Luke 1:50-53; 6:20-23; 14:12-14.
[18:22] 77 sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[18:22] 78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
[18:23] 79 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[18:23] 80 tn Or “very distressed” (L&N 25.277).
[18:24] 81 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of
[18:24] tn Grk “him.”
[18:24] 82 sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
[18:24] 83 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.
[18:25] 84 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
[18:26] 85 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[18:26] 86 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[18:27] 87 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
[18:27] 88 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.
[18:28] 89 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
[18:28] 90 tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[18:29] 91 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:29] 92 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:29] 93 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:29] 94 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
[18:30] 95 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
[18:30] 96 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[18:30] 97 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
[18:31] 98 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 99 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 100 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 101 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
[18:32] 102 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
[18:32] 103 sn See Luke 22:63; 23:11, 36.
[18:32] 104 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 105 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
[18:33] 106 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[18:33] 107 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[18:34] 108 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[18:34] 109 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
[18:34] 110 tn Grk “And this.” Here καί (kai) has not been translated.
[18:34] 111 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
[18:34] 112 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
[18:35] 113 tn Grk “Now 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.
[18:35] 114 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[18:35] 115 tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
[18:35] 116 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[18:37] 117 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
[18:38] 118 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
[18:38] 119 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[18:38] 120 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[18:38] 121 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
[18:39] 122 sn That is, those who were at the front of the procession.
[18:39] 123 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[18:39] 124 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
[18:40] 125 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
[18:40] 126 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
[18:40] 127 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
[18:40] 128 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:41] 130 tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
[18:42] 131 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:42] 132 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
[18:42] 133 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
[18:43] 134 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
[18:43] 135 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[18:43] 136 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
[18:43] 137 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:43] 138 tn The word “too” has been supplied for stylistic reasons.
