1 Samuel 1:1-28
Konteks1:1 There was a man from Ramathaim Zophim, 1 from the hill country of Ephraim, whose name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. 1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.
1:3 Year after year 2 this man would go up from his city to worship and to sacrifice to the Lord of hosts at Shiloh. It was there that the two sons of Eli, Hophni and Phineas, served as the Lord’s priests. 1:4 Whenever the day came for Elkanah to sacrifice, he used to give meat portions to his wife Peninnah and to all her sons and daughters. 1:5 But he would give a double 3 portion to Hannah, because he especially loved her. 4 Now the Lord had not enabled her to have children. 5 1:6 Her rival wife used to upset her and make her worry, 6 for the Lord had not enabled her to have children. 1:7 Peninnah 7 would behave this way year after year. Whenever Hannah 8 went up to the Lord’s house, Peninnah 9 would upset her so that she would weep and refuse to eat. 1:8 Finally her husband Elkanah said to her, “Hannah, why do you weep and not eat? Why are you so sad? 10 Am I not better to you than ten 11 sons?”
1:9 On one occasion in Shiloh, after they had finished eating and drinking, Hannah got up. 12 (Now at the time Eli the priest was sitting in his chair 13 by the doorpost of the Lord’s temple.) 1:10 She was very upset 14 as she prayed to the Lord, and she was weeping uncontrollably. 15 1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion 16 on the suffering of your female servant, 17 remembering me and not forgetting your servant, and give a male child 18 to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” 19
1:12 As she continued praying to 20 the Lord, Eli was watching her mouth. 1:13 Now Hannah was speaking from her heart. Although her lips were moving, her voice was inaudible. Eli therefore thought she was drunk. 1:14 So he 21 said to her, “How often do you intend to get drunk? Put away your wine!”
1:15 But Hannah replied, “That’s not the way it is, 22 my lord! I am under a great deal of stress. 23 I have drunk neither wine nor beer. Rather, I have poured out my soul to 24 the Lord. 1:16 Don’t consider your servant a wicked woman, 25 for until now I have spoken from my deep pain and anguish.”
1:17 Eli replied, “Go in peace, and may the God of Israel grant the request that you have asked of him.” 1:18 She said, “May I, your servant, find favor in your sight.” So the woman went her way and got something to eat. 26 Her face no longer looked sad.
1:19 They got up early the next morning and after worshiping the Lord, they returned to their home at Ramah. Elkanah had marital relations with 27 his wife Hannah, and the Lord remembered 28 her. 1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the Lord for him. 29
1:21 This man Elkanah went up with all his family to make the yearly sacrifice to the Lord and to keep his vow, 1:22 but Hannah did not go up with them. 30 Instead she told her husband, “Once the boy is weaned, I will bring him and appear before the Lord, and he will remain there from then on.”
1:23 So her husband Elkanah said to her, “Do what you think best. 31 Stay until you have weaned him. May the Lord fulfill his promise.” 32
So the woman stayed and nursed her son until she had weaned him. 1:24 Once she had weaned him, she took him up with her, along with three bulls, an ephah 33 of flour, and a container 34 of wine. She brought him to the Lord’s house at Shiloh, even though he was young. 35 1:25 Once the bull had been slaughtered, they brought the boy to Eli. 1:26 She said, “Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord. 1:27 I prayed for this boy, and the Lord has given me the request that I asked of him. 1:28 Now I dedicate him to the Lord. From this time on he is dedicated to the Lord.” Then they 36 worshiped the Lord there.
Yakobus 1:1-27
Konteks1:1 From James, 37 a slave 38 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 39 Greetings!
1:2 My brothers and sisters, 40 consider it nothing but joy 41 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 42 unstable in all his ways.
1:9 Now the believer 43 of humble means 44 should take pride 45 in his high position. 46 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 47 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 48 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 49 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 50 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 51 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 52 1:17 All generous giving and every perfect gift 53 is from above, coming down 54 from the Father of lights, with whom there is no variation or the slightest hint of change. 55 1:18 By his sovereign plan he gave us birth 56 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 57 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 58 anger does not accomplish God’s righteousness. 59 1:21 So put away all filth and evil excess and humbly 60 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 61 who gazes at his own face 62 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 63 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 64 and does not become a forgetful listener but one who lives it out – he 65 will be blessed in what he does. 66 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 67 God the Father 68 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Lukas 11:29-54
Konteks11:29 As 69 the crowds were increasing, Jesus 70 began to say, “This generation is a wicked generation; it looks for a sign, 71 but no sign will be given to it except the sign of Jonah. 72 11:30 For just as Jonah became a sign to the people of Nineveh, 73 so the Son of Man will be a sign 74 to this generation. 75 11:31 The queen of the South 76 will rise up at the judgment 77 with the people 78 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 79 something greater 80 than Solomon is here! 11:32 The people 81 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 82 – and now, 83 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 84 or under a basket, 85 but on a lampstand, so that those who come in can see the light. 11:34 Your eye is the lamp of your body. When your eye is healthy, 86 your whole body is full of light, but when it is diseased, 87 your body is full of darkness. 11:35 Therefore see to it 88 that the light in you 89 is not darkness. 11:36 If 90 then 91 your whole body is full of light, with no part in the dark, 92 it will be as full of light as when the light of a lamp shines on you.” 93
11:37 As he spoke, 94 a Pharisee 95 invited Jesus 96 to have a meal with him, so he went in and took his place at the table. 97 11:38 The 98 Pharisee was astonished when he saw that Jesus 99 did not first wash his hands 100 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 101 the outside of the cup and the plate, but inside you are full of greed and wickedness. 102 11:40 You fools! 103 Didn’t the one who made the outside make the inside as well? 104 11:41 But give from your heart to those in need, 105 and 106 then everything will be clean for you. 107
11:42 “But woe to you Pharisees! 108 You give a tenth 109 of your mint, 110 rue, 111 and every herb, yet you neglect justice 112 and love for God! But you should have done these things without neglecting the others. 113 11:43 Woe to you Pharisees! You love the best seats 114 in the synagogues 115 and elaborate greetings 116 in the marketplaces! 11:44 Woe to you! 117 You are like unmarked graves, and people 118 walk over them without realizing it!” 119
11:45 One of the experts in religious law 120 answered him, “Teacher, when you say these things you insult 121 us too.” 11:46 But Jesus 122 replied, 123 “Woe to you experts in religious law as well! 124 You load people 125 down with burdens difficult to bear, yet you yourselves refuse to touch 126 the burdens with even one of your fingers! 11:47 Woe to you! You build 127 the tombs of the prophets whom your ancestors 128 killed. 11:48 So you testify that you approve of 129 the deeds of your ancestors, 130 because they killed the prophets 131 and you build their 132 tombs! 133 11:49 For this reason also the wisdom 134 of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable 135 for the blood of all the prophets that has been shed since the beginning 136 of the world, 137 11:51 from the blood of Abel 138 to the blood of Zechariah, 139 who was killed 140 between the altar and the sanctuary. 141 Yes, I tell you, it will be charged against 142 this generation. 11:52 Woe to you experts in religious law! You have taken away 143 the key to knowledge! You did not go in yourselves, and you hindered 144 those who were going in.”
11:53 When he went out from there, the experts in the law 145 and the Pharisees began to oppose him bitterly, 146 and to ask him hostile questions 147 about many things, 11:54 plotting against 148 him, to catch 149 him in something he might say.
[1:1] 1 tc The translation follows the MT. The LXX reads “a man from Ramathaim, a Zuphite”; this is followed by a number of recent English translations. It is possible the MT reading צוֹפִים (tsofim) arose from dittography of the mem (מ) at the beginning of the following word.
[1:3] 2 tn Heb “from days to days.”
[1:5] 3 tn The exact sense of the Hebrew word אַפָּיִם (’appayim, “two faces”) is not certain here. It is most likely used with the preceding expression (“one portion of two faces”) to mean a portion double than normally received. Although evidence for this use of the word derives primarily from Aramaic rather than from Hebrew usage, it provides an understanding that fits the context here better than other suggestions for the word do. The meaning “double” is therefore adopted in the present translation. Other possibilities for the meaning of the word include the following: “heavily” (cf. Vulg., tristis) and “worthy” or “choice” (cf. KJV and Targum). Some scholars have followed the LXX here, emending the word to אֶפֶס (’efes) and translating it as “but” or “however.” This seems unnecessary. The translators of the LXX may simply have been struggling to make sense of the word rather than following a Hebrew text that was different from the MT here.
[1:5] 4 tn Heb “for Hannah he loved.” Repetition of the proper name would seem redundant in contemporary English, so the pronoun (“her”) has been used here for clarity. The translation also adds the adverb “especially” to clarify the meaning of the text. Without this addition one might get the impression that only Hannah, not Peninnah, was loved by her husband. But the point of the text is that Hannah was his favorite.
[1:5] 5 tn Heb “and the
[1:6] 6 tn Heb “and her rival wife grieved her, even [with] grief so as to worry her.”
[1:7] 7 tn The MT has a masculine form of the verb here יַעֲשֶׂה (ya’aseh, “he used to do”); the subject in that case would presumably be Elkanah. But this leads to an abrupt change of subject in the following part of the verse, where the subject is the rival wife who caused Hannah anxiety. In light of v. 6 one expects the statement of v. 7 to refer to the ongoing actions of the rival wife: “she used to behave in this way year after year.” Some scholars have proposed retaining the masculine form but changing the vocalization of the verb so as to read a Niphal rather than a Qal (i.e., יֵעֲשֶׂה, ye’aseh, “so it used to be done”). But the problem here is lack of precedent for such a use of the Niphal of this verb. It seems best in light of the context to understand the reference to be to Hannah’s rival Peninnah and to read here, with the Syriac Peshitta, a feminine form of the verb (“she used to do”). In the translation the referent (Peninnah) has been specified for clarity.
[1:7] 8 tn Heb “she”; the referent (Hannah) has been specified in the translation for clarity.
[1:7] 9 tn Heb “she”; the referent (Peninnah) has been specified in the translation for clarity.
[1:8] 10 tn Heb “why is your heart displeased?”
[1:8] 11 sn Like the number seven, the number ten is sometimes used in the OT as an ideal number (see, for example, Dan 1:20, Zech 8:23).
[1:9] 12 tc The LXX adds “and stood before the Lord,” but this is probably a textual expansion due to the terseness of the statement in the Hebrew text.
[1:9] 13 tn Or perhaps, “on his throne.” See Joüon 2:506-7 §137.f.
[1:10] 14 tn Heb “she [was in] bitterness of soul.”
[1:10] 15 tn Heb “and weeping, she was weeping.” The infinitive absolute emphasizes the extent of her sorrow. The imperfect verbal form emphasizes the continuation of the action in past time.
[1:11] 16 tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.
[1:11] 17 tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.
[1:11] 18 tn Heb “seed of men.”
[1:11] 19 tn Heb “a razor will not go up upon his head.”
[1:12] 20 tc Heb “before.” Many medieval Hebrew manuscripts read “to.”
[1:14] 21 tn Heb “Eli.” The pronoun (“he”) has been used in the translation in keeping with contemporary English style.
[1:15] 23 tn Heb “I am a woman difficult of spirit.” The LXX has “for whom the day is difficult,” apparently mistaking the Hebrew word for “spirit” רוּחַ (ruakh) to be the word for “day” יוֹם (yom).
[1:16] 25 tn Heb “daughter of worthlessness.”
[1:18] 26 tc Several medieval Hebrew
[1:19] 27 tn Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.
[1:19] 28 sn The Lord “remembered” her in the sense of granting her earlier request for a child. The Hebrew verb is often used in the OT for considering the needs or desires of people with favor and kindness.
[1:20] 29 tn Heb “because from the
[1:22] 30 tn The disjunctive clause is contrastive here. The words “with them” have been supplied in the translation for stylistic reasons.
[1:23] 31 tn Heb “what is good in your eyes.”
[1:23] 32 tn Heb “establish his word.” This apparently refers to the promise inherent in Eli’s priestly blessing (see v. 17).
[1:24] 33 sn The ephah was a standard dry measure in OT times; it was the equivalent of one-tenth of the OT measure known as a homer. The ephah was equal to approximately one-half to two-thirds of a bushel.
[1:24] 34 tn The Hebrew term translated “container” may denote either a clay storage jar (cf. CEV “a clay jar full of wine”) or a leather container (cf. NAB, NIV, NRSV “a skin of wine”; NCV “a leather bag filled with (full of TEV) wine.”
[1:24] 35 tc Heb “and the boy was a boy.” If the MT is correct the meaning apparently is that the boy was quite young at the time of these events. On the other hand, some scholars have suspected a textual problem, emending the text to read either “and the boy was with them” (so LXX) or “and the boy was with her” (a conjectural emendation). In spite of the difficulty it seems best to stay with the MT here.
[1:28] 36 tn Heb “he,” apparently referring to Samuel (but cf. CEV “Elkanah”). A few medieval manuscripts and some ancient versions take the verb as plural (cf. TEV, NLT).
[1:1] 37 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 38 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 39 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 40 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 41 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 42 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 43 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 44 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 45 tn Grk “let him boast.”
[1:9] 46 tn Grk “his height,” “his exaltation.”
[1:10] 47 tn Grk “a flower of grass.”
[1:11] 48 tn Or “perishes,” “is destroyed.”
[1:12] 49 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 50 tc Most
[1:13] 51 tn Or “God must not be tested by evil people.”
[1:16] 52 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 53 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 54 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 55 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 56 tn Grk “Having willed, he gave us birth.”
[1:19] 57 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 58 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 59 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 60 tn Or “with meekness.”
[1:23] 61 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 62 tn Grk “the face of his beginning [or origin].”
[1:24] 63 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 66 tn Grk “in his doing.”
[1:27] 67 tn Or “in the sight of”; Grk “with.”
[1:27] 68 tn Grk “the God and Father.”
[11:29] 69 tn Here δέ (de) has not been translated.
[11:29] 70 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 71 sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.
[11:29] 72 sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.
[11:30] 73 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
[11:30] 74 tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.
[11:30] 75 tc Only the Western ms D and a few Itala
[11:31] 76 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
[11:31] 77 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
[11:31] 78 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.
[11:31] 80 sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.
[11:32] 81 tn See the note on the word “people” in v. 31.
[11:32] 82 tn Grk “at the preaching of Jonah.”
[11:32] sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.
[11:33] 84 tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.
[11:33] 85 tc The phrase “or under a basket” is lacking in some important and early
[11:33] tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[11:34] 86 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[11:34] 87 tn Or “when it is sick” (L&N 23.149).
[11:34] sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.
[11:35] 88 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
[11:35] 89 sn Here you is a singular pronoun, individualizing the application.
[11:36] 90 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
[11:36] 91 tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.
[11:36] 92 tn Grk “not having any part dark.”
[11:36] 93 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
[11:37] 94 tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
[11:37] 95 sn See the note on Pharisees in 5:17.
[11:37] 96 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 97 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.
[11:38] 98 tn Here δέ (de) has not been translated.
[11:38] 99 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 100 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.
[11:38] sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).
[11:39] 101 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
[11:40] 103 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
[11:40] 104 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
[11:41] 105 tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.
[11:41] sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).
[11:41] 106 tn Grk “and 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).
[11:41] 107 sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.
[11:42] 108 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).
[11:42] 109 tn Or “you tithe mint.”
[11:42] 110 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 111 tn Grk “and rue.” 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.
[11:42] sn Rue was an evergreen herb used for seasoning.
[11:42] 112 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 113 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 114 tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.
[11:43] 115 sn See the note on synagogues in 4:15.
[11:43] 116 tn Grk “and the greetings.”
[11:43] sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.
[11:44] 117 tc Most
[11:44] 118 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 119 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.
[11:45] 120 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 121 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 122 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 124 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 125 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 126 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
[11:47] 127 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).
[11:47] 128 tn Or “forefathers”; Grk “fathers.”
[11:48] 129 tn Grk “you are witnesses and approve of.”
[11:48] 130 tn Or “forefathers”; Grk “fathers.”
[11:48] 131 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 132 tn “Their,” i.e., the prophets.
[11:48] 133 tc The majority of
[11:49] 134 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 135 tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
[11:50] 136 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 137 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 138 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 139 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 140 tn Or “who perished.”
[11:51] 141 tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
[11:51] 142 tn Or “required from.”
[11:52] 143 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
[11:52] 144 tn Or “you tried to prevent.”
[11:53] 145 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 147 tn For this term see L&N 33.183.
[11:54] 148 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 149 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.
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