12:41 Then 12 Peter said, “Lord, are you telling this parable for us or for everyone?” 13
1 sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.
2 sn A quotation from Lev 12:8; 5:11 (LXX).
3 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
4 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
5 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
6 tn Or “city.”
7 tc Or, with some
8 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
10 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.
11 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
12 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
13 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
14 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
15 tn Or “one small part of a letter” (L&N 33.37).
16 tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
17 tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.
18 tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.
19 tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
20 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
21 sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
22 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.