Lukas 6:1--7:50
Konteks6:1 Jesus 1 was going through the grain fields on 2 a Sabbath, 3 and his disciples picked some heads of wheat, 4 rubbed them in their hands, and ate them. 5 6:2 But some of the Pharisees 6 said, “Why are you 7 doing what is against the law 8 on the Sabbath?” 6:3 Jesus 9 answered them, 10 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 11 and ate the sacred bread, 12 which is not lawful 13 for any to eat but the priests alone, and 14 gave it to his companions?” 15 6:5 Then 16 he said to them, “The Son of Man is lord 17 of the Sabbath.”
6:6 On 18 another Sabbath, Jesus 19 entered the synagogue 20 and was teaching. Now 21 a man was there whose right hand was withered. 22 6:7 The experts in the law 23 and the Pharisees 24 watched 25 Jesus 26 closely to see if 27 he would heal on the Sabbath, 28 so that they could find a reason to accuse him. 6:8 But 29 he knew 30 their thoughts, 31 and said to the man who had the withered hand, “Get up and stand here.” 32 So 33 he rose and stood there. 6:9 Then 34 Jesus said to them, “I ask you, 35 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 36 looking around 37 at them all, he said to the man, 38 “Stretch out your hand.” The man 39 did so, and his hand was restored. 40 6:11 But they were filled with mindless rage 41 and began debating with one another what they would do 42 to Jesus.
6:12 Now 43 it was during this time that Jesus 44 went out to the mountain 45 to pray, and he spent all night 46 in prayer to God. 47 6:13 When 48 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 49 6:14 Simon 50 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 51 6:15 Matthew, Thomas, 52 James the son of Alphaeus, Simon who was called the Zealot, 53 6:16 Judas the son of James, and Judas Iscariot, 54 who became a traitor.
6:17 Then 55 he came down with them and stood on a level place. 56 And a large number 57 of his disciples had gathered 58 along with 59 a vast multitude from all over Judea, from 60 Jerusalem, 61 and from the seacoast of Tyre 62 and Sidon. 63 They came to hear him and to be healed 64 of their diseases, 6:18 and those who suffered from 65 unclean 66 spirits were cured. 6:19 The 67 whole crowd was trying to touch him, because power 68 was coming out from him and healing them all.
6:20 Then 69 he looked up 70 at his disciples and said:
“Blessed 71 are you who are poor, 72 for the kingdom of God belongs 73 to you.
6:21 “Blessed are you who hunger 74 now, for you will be satisfied. 75
“Blessed are you who weep now, for you will laugh. 76
6:22 “Blessed are you when people 77 hate you, and when they exclude you and insult you and reject you as evil 78 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 79 your reward is great in heaven. For their ancestors 80 did the same things to the prophets. 81
6:24 “But woe 82 to you who are rich, for you have received 83 your comfort 84 already.
6:25 “Woe to you who are well satisfied with food 85 now, for you will be hungry.
“Woe to you 86 who laugh 87 now, for you will mourn and weep.
6:26 “Woe to you 88 when all people 89 speak well of you, for their ancestors 90 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 91 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 92 you. 6:29 To the person who strikes you on the cheek, 93 offer the other as well, 94 and from the person who takes away your coat, 95 do not withhold your tunic 96 either. 97 6:30 Give to everyone who asks you, 98 and do not ask for your possessions 99 back 100 from the person who takes them away. 6:31 Treat others 101 in the same way that you would want them to treat you. 102
6:32 “If 103 you love those who love you, what credit is that to you? For even sinners 104 love those who love them. 105 6:33 And 106 if you do good to those who do good to you, what credit is that to you? Even 107 sinners 108 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 109 what credit is that to you? Even sinners 110 lend to sinners, so that they may be repaid in full. 111 6:35 But love your enemies, and do good, and lend, expecting nothing back. 112 Then 113 your reward will be great, and you will be sons 114 of the Most High, 115 because he is kind to ungrateful and evil people. 116 6:36 Be merciful, 117 just as your Father is merciful.
6:37 “Do 118 not judge, 119 and you will not be judged; 120 do not condemn, and you will not be condemned; forgive, 121 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 122 will be poured 123 into your lap. For the measure you use will be the measure you receive.” 124
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 125 Won’t they both fall 126 into a pit? 6:40 A disciple 127 is not greater than 128 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 129 do you see the speck 130 in your brother’s eye, but fail to see 131 the beam of wood 132 in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.
6:43 “For 133 no good tree bears bad 134 fruit, nor again 135 does a bad tree bear good fruit, 6:44 for each tree is known 136 by its own fruit. For figs are not gathered 137 from thorns, nor are grapes picked 138 from brambles. 139 6:45 The good person out of the good treasury of his 140 heart 141 produces good, and the evil person out of his evil treasury 142 produces evil, for his mouth speaks 143 from what fills 144 his heart.
6:46 “Why 145 do you call me ‘Lord, Lord,’ 146 and don’t do what I tell you? 147
6:47 “Everyone who comes to me and listens to my words and puts them into practice 148 – I will show you what he is like: 6:48 He is like a man 149 building a house, who dug down deep, 150 and laid the foundation on bedrock. When 151 a flood came, the river 152 burst against that house but 153 could not shake it, because it had been well built. 154 6:49 But the person who hears and does not put my words into practice 155 is like a man who built a house on the ground without a foundation. When 156 the river burst against that house, 157 it collapsed immediately, and was utterly destroyed!” 158
7:1 After Jesus 159 had finished teaching all this to the people, 160 he entered Capernaum. 161 7:2 A centurion 162 there 163 had a slave 164 who was highly regarded, 165 but who was sick and at the point of death. 7:3 When the centurion 166 heard 167 about Jesus, he sent some Jewish elders 168 to him, asking him to come 169 and heal his slave. 7:4 When 170 they came 171 to Jesus, they urged 172 him earnestly, 173 “He is worthy 174 to have you do this for him, 7:5 because he loves our nation, 175 and even 176 built our synagogue.” 177 7:6 So 178 Jesus went with them. When 179 he was not far from the house, the centurion 180 sent friends to say to him, “Lord, do not trouble yourself, 181 for I am not worthy 182 to have you come under my roof. 7:7 That is why 183 I did not presume 184 to come to you. Instead, say the word, and my servant must be healed. 185 7:8 For I too am a man set under authority, with soldiers under me. 186 I say to this one, ‘Go,’ and he goes, 187 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 188 7:9 When Jesus heard this, he was amazed 189 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 190 7:10 So 191 when those who had been sent returned to the house, they found the slave 192 well.
7:11 Soon 193 afterward 194 Jesus 195 went to a town 196 called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man 197 who had died was being carried out, 198 the only son of his mother (who 199 was a widow 200 ), and a large crowd from the town 201 was with her. 7:13 When 202 the Lord saw her, he had compassion 203 for her and said to her, “Do not weep.” 204 7:14 Then 205 he came up 206 and touched 207 the bier, 208 and those who carried it stood still. He 209 said, “Young man, I say to you, get up!” 7:15 So 210 the dead man 211 sat up and began to speak, and Jesus 212 gave him back 213 to his mother. 7:16 Fear 214 seized them all, and they began to glorify 215 God, saying, “A great prophet 216 has appeared 217 among us!” and “God has come to help 218 his people!” 7:17 This 219 report 220 about Jesus 221 circulated 222 throughout 223 Judea and all the surrounding country.
7:18 John’s 224 disciples informed him about all these things. So 225 John called 226 two of his disciples 7:19 and sent them to Jesus 227 to ask, 228 “Are you the one who is to come, 229 or should we look for another?” 7:20 When 230 the men came to Jesus, 231 they said, “John the Baptist has sent us to you to ask, 232 ‘Are you the one who is to come, or should we look for another?’” 233 7:21 At that very time 234 Jesus 235 cured many people of diseases, sicknesses, 236 and evil spirits, and granted 237 sight to many who were blind. 7:22 So 238 he answered them, 239 “Go tell 240 John what you have seen and heard: 241 The blind see, the lame walk, lepers are cleansed, the 242 deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone 243 who takes no offense at me.”
7:24 When 244 John’s messengers had gone, Jesus 245 began to speak to the crowds about John: “What did you go out into the wilderness 246 to see? A reed shaken by the wind? 247 7:25 What 248 did you go out to see? A man dressed in fancy 249 clothes? 250 Look, those who wear fancy clothes and live in luxury 251 are in kings’ courts! 252 7:26 What did you go out to see? A prophet? Yes, I tell you, and more 253 than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 254 who will prepare your way before you.’ 255 7:28 I tell you, among those born of women no one is greater 256 than John. 257 Yet the one who is least 258 in the kingdom of God 259 is greater than he is.” 7:29 (Now 260 all the people who heard this, even the tax collectors, 261 acknowledged 262 God’s justice, because they had been baptized 263 with John’s baptism. 7:30 However, the Pharisees 264 and the experts in religious law 265 rejected God’s purpose 266 for themselves, because they had not been baptized 267 by John. 268 ) 269
7:31 “To what then should I compare the people 270 of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, 271
‘We played the flute for you, yet you did not dance; 272
we wailed in mourning, 273 yet you did not weep.’
7:33 For John the Baptist has come 274 eating no bread and drinking no wine, 275 and you say, ‘He has a demon!’ 276 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, 277 a glutton and a drunk, a friend of tax collectors and sinners!’ 278 7:35 But wisdom is vindicated 279 by all her children.” 280
7:36 Now one of the Pharisees 281 asked Jesus 282 to have dinner with him, so 283 he went into the Pharisee’s house and took his place at the table. 284 7:37 Then 285 when a woman of that town, who was a sinner, learned that Jesus 286 was dining 287 at the Pharisee’s house, she brought an alabaster jar 288 of perfumed oil. 289 7:38 As 290 she stood 291 behind him at his feet, weeping, she began to wet his feet with her tears. She 292 wiped them with her hair, 293 kissed 294 them, 295 and anointed 296 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, 297 he said to himself, “If this man were a prophet, 298 he would know who and what kind of woman 299 this is who is touching him, that she is a sinner.” 7:40 So 300 Jesus answered him, 301 “Simon, I have something to say to you.” He replied, 302 “Say it, Teacher.” 7:41 “A certain creditor 303 had two debtors; one owed him 304 five hundred silver coins, 305 and the other fifty. 7:42 When they could not pay, he canceled 306 the debts of both. Now which of them will love him more?” 7:43 Simon answered, 307 “I suppose the one who had the bigger debt canceled.” 308 Jesus 309 said to him, “You have judged rightly.” 7:44 Then, 310 turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, 311 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, 312 but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet 313 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 314 but the one who is forgiven little loves little.” 7:48 Then 315 Jesus 316 said to her, “Your sins are forgiven.” 317 7:49 But 318 those who were at the table 319 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 320 said to the woman, “Your faith 321 has saved you; 322 go in peace.”
[6:1] 1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 2 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[6:1] 3 tc Most later
[6:1] 4 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[6:1] 5 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
[6:2] 6 sn See the note on Pharisees in 5:17.
[6:2] 7 tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.
[6:2] 8 sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.
[6:3] 9 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 10 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[6:4] 12 tn Grk “the bread of presentation.”
[6:4] sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).
[6:4] 13 sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[6:4] 14 tc Most
[6:4] 15 tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.
[6:4] sn See 1 Sam 21:1-6.
[6:5] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 17 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
[6:5] sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
[6:6] 18 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[6:6] 19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 20 sn See the note on synagogues in 4:15.
[6:6] 21 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.
[6:6] 22 tn Grk “a man was there and his right hand was withered.”
[6:6] sn Withered means the man’s hand was shrunken and paralyzed.
[6:7] 23 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 24 sn See the note on Pharisees in 5:17.
[6:7] 25 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
[6:7] 26 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 27 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 28 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[6:8] 29 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 30 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 31 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 32 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 33 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 34 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 35 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
[6:10] 36 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 37 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).
[6:10] 38 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 39 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 40 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[6:11] 41 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
[6:11] 42 tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
[6:12] 43 tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[6:12] 44 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 45 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
[6:12] sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[6:12] 46 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 47 tn This is an objective genitive, so prayer “to God.”
[6:13] 48 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 49 sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
[6:14] 50 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[6:14] 51 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 52 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 53 sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).
[6:16] 54 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[6:17] 55 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 56 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
[6:17] 57 tn Grk “large crowd.”
[6:17] 58 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
[6:17] 60 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:17] 61 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 62 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 63 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
[6:17] map For location see Map1 A1; JP3 F3; JP4 F3.
[6:17] 64 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
[6:18] 65 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 66 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 67 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 68 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
[6:20] 69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 70 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.
[6:20] 71 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
[6:20] 72 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
[6:20] 73 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”
[6:21] 74 sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
[6:21] 75 sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
[6:21] 76 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
[6:22] 77 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 78 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.
[6:22] sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.
[6:23] 79 tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[6:23] 80 tn Or “forefathers”; Grk “fathers.”
[6:23] 81 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[6:24] 82 sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.
[6:24] 83 sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.
[6:24] 84 tn Grk “your consolation.”
[6:25] 85 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
[6:25] 86 tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë1,13 579 700 892 1241 2542 al), though found in most (Ì75 A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.
[6:25] 87 sn That is, laugh with happiness and joy.
[6:26] 88 tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.
[6:26] 89 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:26] 90 tn Or “forefathers”; Grk “fathers.”
[6:27] 91 sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.
[6:28] 92 tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).
[6:29] 93 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
[6:29] 94 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
[6:29] 96 tn See the note on the word “tunics” in 3:11.
[6:29] 97 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
[6:30] 98 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
[6:30] 99 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
[6:30] 100 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.
[6:31] 101 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:31] 102 sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.
[6:32] 103 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
[6:32] 104 sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.
[6:32] 105 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.
[6:33] 106 tc ‡ Three key
[6:33] 107 tc Most
[6:33] 108 sn See the note on the word sinners in v. 32.
[6:34] 109 tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
[6:34] 110 sn See the note on the word sinners in v. 32.
[6:34] 111 tn Grk “to receive as much again.”
[6:35] 113 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[6:35] 114 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
[6:35] 115 sn That is, “sons of God.”
[6:35] 116 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
[6:36] 117 sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
[6:37] 118 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 119 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.
[6:37] 120 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
[6:37] 121 sn On forgive see Luke 11:4; 1 Pet 3:7.
[6:38] 122 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
[6:38] 123 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
[6:38] 124 tn Grk “by [the measure] with which you measure it will be measured back to you.”
[6:39] 125 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).
[6:39] 126 sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.
[6:40] 128 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.
[6:41] 129 tn Here δέ (de) has not been translated.
[6:41] 130 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
[6:41] 131 tn Or “do not notice.”
[6:41] 132 sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
[6:43] 133 tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.
[6:43] 134 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
[6:43] 135 tc Most
[6:44] 136 sn The principle of the passage is that one produces what one is.
[6:44] 137 tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
[6:44] 138 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
[6:44] 139 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).
[6:44] sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.
[6:45] 140 tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).
[6:45] 141 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.
[6:45] 142 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 143 sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).
[6:45] 144 tn Grk “for out of the abundance of the heart his mouth speaks.”
[6:46] 145 tn Here δέ (de) has not been translated.
[6:46] 146 tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[6:46] 147 sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.
[6:47] 148 tn Grk “and does them.”
[6:48] 149 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
[6:48] 150 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
[6:48] 151 tn Here δέ (de) has not been translated.
[6:48] 152 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 153 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 154 tc Most
[6:49] 155 tn Grk “does not do [them].”
[6:49] 156 tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.
[6:49] 157 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 158 tn Grk “and its crash was great.”
[6:49] sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.
[7:1] 159 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:1] 160 tn Grk “After he had completed all his sayings in the hearing of the people.”
[7:1] 161 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[7:1] map For location see Map1 D2; Map2 C3; Map3 B2.
[7:2] 162 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[7:2] 163 tn The word “there” is not in the Greek text, but is implied.
[7:2] 164 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.
[7:2] 165 tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.
[7:3] 166 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[7:3] 167 tn The participle ἀκούσας (akousas) has been taken temporally.
[7:3] 168 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.
[7:3] 169 tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.
[7:4] 170 tn Here δέ (de) has not been translated.
[7:4] 171 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).
[7:4] 173 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
[7:4] 174 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
[7:5] 175 tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).
[7:5] 176 tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.
[7:5] 177 sn See the note on synagogues in 4:15.
[7:6] 178 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
[7:6] 179 tn The participle ἀπέχοντος (apeconto") has been taken temporally.
[7:6] 180 sn See the note on the word centurion in 7:2.
[7:6] 181 tn Or “do not be bothered.”
[7:6] 182 sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.
[7:7] 183 tn Or “roof; therefore.”
[7:7] 184 tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.
[7:7] 185 tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì75vid B L 1241 sa. Most
[7:7] tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.
[7:8] 186 tn Grk “having soldiers under me.”
[7:8] 187 sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
[7:8] 188 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.
[7:9] 189 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
[7:9] 190 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.
[7:10] 191 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
[7:10] 192 tc Most
[7:11] 193 tn Grk “And it happened that soon.” 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.
[7:11] 194 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”
[7:11] 195 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 196 tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
[7:12] 197 tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[7:12] 198 tn That is, carried out for burial. This was a funeral procession.
[7:12] 199 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
[7:12] 200 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
[7:13] 202 tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.
[7:13] 203 sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).
[7:13] 204 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
[7:14] 205 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:14] 206 tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[7:14] 207 sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
[7:14] 208 sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
[7:14] 209 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 210 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
[7:15] 211 tn Or “the deceased.”
[7:15] 212 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:15] 213 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
[7:16] 214 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
[7:16] 215 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 216 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.
[7:16] 218 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
[7:17] 219 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:17] 220 sn See Luke 4:14 for a similar report.
[7:17] 221 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:17] 223 tn Grk “through the whole of.”
[7:18] 224 tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.
[7:18] 225 tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.
[7:18] 226 tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[7:19] 227 tc ‡ Although most
[7:19] 228 tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
[7:19] 229 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.
[7:20] 230 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:20] 231 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:20] 232 tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
[7:20] 233 tn This question is repeated word for word from v. 19.
[7:21] 234 tn Grk “In that hour.”
[7:21] 235 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 236 tn Grk “and sicknesses,” 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.
[7:21] 237 tn Or “and bestowed (sight) on.”
[7:22] 238 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
[7:22] 239 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
[7:22] 240 sn The same verb has been translated “inform” in 7:18.
[7:22] 241 sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
[7:22] 242 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.
[7:24] 244 tn Here δέ (de) has not been translated.
[7:24] 245 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 247 tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
[7:25] 248 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.
[7:25] 249 tn Or “soft”; see L&N 79.100.
[7:25] 250 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
[7:25] 251 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
[7:26] 253 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).
[7:27] 254 tn Grk “before your face” (an idiom).
[7:27] 255 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
[7:28] 256 sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.
[7:28] 257 tc The earliest and best
[7:28] 258 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
[7:28] 259 sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.
[7:29] 260 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
[7:29] 261 sn See the note on tax collectors in 3:12.
[7:29] 262 tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.
[7:29] 263 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
[7:30] 264 sn See the note on Pharisees in 5:17.
[7:30] 265 tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).
[7:30] 267 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.
[7:30] 268 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
[7:30] 269 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
[7:31] 270 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.
[7:32] 271 tn Grk “They are like children sitting…and calling out…who say.”
[7:32] 272 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
[7:32] 273 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
[7:33] 274 tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.
[7:33] 275 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
[7:33] 276 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
[7:34] 277 tn Grk “Behold a man.”
[7:34] 278 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.
[7:35] 279 tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.
[7:35] 280 tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”
[7:36] 281 sn See the note on Pharisees in 5:17.
[7:36] 282 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:36] 283 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
[7:36] 284 tn Grk “and reclined 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.
[7:37] 285 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).
[7:37] 286 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:37] 287 tn Grk “was reclining at table.”
[7:37] 288 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[7:37] 289 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.
[7:37] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[7:38] 290 tn Grk “And standing.” 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.
[7:38] 291 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
[7:38] 292 tn Grk “tears, and she.” 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.
[7:38] 293 tn Grk “with the hair of her head.”
[7:38] 294 tn Grk “and kissed,” 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.
[7:38] 295 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
[7:38] 296 sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.
[7:39] 297 tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[7:39] 298 tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”
[7:39] 299 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
[7:40] 300 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
[7:40] 301 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”
[7:40] sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
[7:41] 303 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
[7:41] 304 tn The word “him” is not in the Greek text, but is implied.
[7:41] 305 tn Grk “five hundred denarii.”
[7:41] sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.
[7:42] 306 tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).
[7:43] 307 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
[7:43] 308 tn Grk “the one to whom he forgave more” (see v. 42).
[7:43] 309 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[7:44] 310 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:44] 311 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
[7:45] 312 tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.
[7:46] 313 sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.
[7:47] 314 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”
[7:47] sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.
[7:48] 315 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:48] 316 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:48] 317 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
[7:49] 318 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
[7:49] 319 tn Grk “were reclining at table.”
[7:50] 320 tn Here δέ (de) has not been translated.
[7:50] 321 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
[7:50] 322 sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.
