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.
Hakim-hakim 1:1-36
Konteks1:1 After Joshua died, the Israelites asked 37 the Lord, “Who should lead the invasion against the Canaanites and launch the attack?” 38 1:2 The Lord said, “The men of Judah should take the lead. 39 Be sure of this! I am handing the land over to them.” 40 1:3 The men of Judah said to their relatives, the men of Simeon, 41 “Invade our allotted land with us and help us attack the Canaanites. 42 Then we 43 will go with you into your allotted land.” So the men of Simeon went with them.
1:4 The men of Judah attacked, 44 and the Lord handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek. 1:5 They met 45 Adoni-Bezek at Bezek and fought him. They defeated the Canaanites and Perizzites. 1:6 When Adoni-Bezek ran away, they chased him and captured him. Then they cut off his thumbs and big toes. 1:7 Adoni-Bezek said, “Seventy kings, with thumbs and big toes cut off, used to lick up 46 food scraps 47 under my table. God has repaid me for what I did to them.” 48 They brought him to Jerusalem, 49 where he died. 1:8 The men of Judah attacked Jerusalem and captured it. They put the sword to it and set the city on fire.
1:9 Later the men of Judah went down to attack the Canaanites living in the hill country, the Negev, and the lowlands. 50 1:10 The men of Judah attacked the Canaanites living in Hebron. (Hebron used to be called Kiriath Arba.) They killed Sheshai, Ahiman, and Talmai. 1:11 From there they attacked the people of Debir. 51 (Debir used to be called Kiriath Sepher.) 1:12 Caleb said, “To the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.” 1:13 When Othniel son of Kenaz, Caleb’s younger brother, 52 captured it, Caleb 53 gave him his daughter Acsah as a wife.
1:14 One time Acsah 54 came and charmed her father 55 so she could ask him for some land. When she got down from her donkey, Caleb said to her, “What would you like?” 1:15 She answered, “Please give me a special present. 56 Since you have given me land in the Negev, now give me springs of water.” So Caleb gave her both the upper and lower springs. 57
1:16 Now the descendants of the Kenite, Moses’ father-in-law, went up with the people of Judah from the City of Date Palm Trees to Arad in the desert of Judah, 58 located in the Negev. 59 They went and lived with the people of Judah. 60
1:17 The men of Judah went with their brothers the men of Simeon 61 and defeated the Canaanites living in Zephath. They wiped out Zephath. 62 So people now call the city Hormah. 63 1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 64
1:19 The Lord was with the men of Judah. They conquered 65 the hill country, but they could not 66 conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels. 67 1:20 Caleb received 68 Hebron, just as Moses had promised. He drove out the three Anakites. 1:21 The men of Benjamin, however, did not conquer the Jebusites living in Jerusalem. 69 The Jebusites live with the people of Benjamin in Jerusalem to this very day. 70
1:22 When the men 71 of Joseph attacked 72 Bethel, 73 the Lord was with them. 1:23 When the men of Joseph spied out Bethel (it used to be called Luz), 1:24 the spies spotted 74 a man leaving the city. They said to him, “If you show us a secret entrance into the city, we will reward you.” 1:25 He showed them a secret entrance into the city, and they put the city to the sword. But they let the man and his extended family leave safely. 1:26 He 75 moved to Hittite country and built a city. He named it Luz, and it has kept that name to this very day.
1:27 The men of Manasseh did not conquer Beth Shan, Taanach, or their surrounding towns. Nor did they conquer the people living in Dor, Ibleam, Megiddo 76 or their surrounding towns. 77 The Canaanites managed 78 to remain in those areas. 79 1:28 Whenever Israel was strong militarily, they forced the Canaanites to do hard labor, but they never totally conquered them.
1:29 The men of Ephraim did not conquer the Canaanites living in Gezer. The Canaanites lived among them in Gezer.
1:30 The men of Zebulun did not conquer the people living in Kitron and Nahalol. 80 The Canaanites lived among them and were forced to do hard labor.
1:31 The men of Asher did not conquer the people living in Acco or Sidon, 81 nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. 82 1:32 The people of Asher live among the Canaanites residing in the land because they did not conquer them.
1:33 The men of Naphtali did not conquer the people living in Beth Shemesh or Beth Anath. 83 They live among the Canaanites residing in the land. The Canaanites 84 living in Beth Shemesh and Beth Anath were forced to do hard labor for them.
1:34 The Amorites forced the people of Dan to live in the hill country. They did not allow them to live in 85 the coastal plain. 1:35 The Amorites managed 86 to remain in Har Heres, 87 Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, 88 the Amorites were forced to do hard labor. 1:36 The border of Amorite territory ran from the Scorpion Ascent 89 to Sela and on up. 90
Lukas 13:23-35
Konteks13:23 Someone 91 asked 92 him, “Lord, will only a few 93 be saved?” So 94 he said to them, 13:24 “Exert every effort 95 to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once 96 the head of the house 97 gets up 98 and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 99 let us in!’ 100 But he will answer you, 101 ‘I don’t know where you come from.’ 102 13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 103 13:27 But 104 he will reply, 105 ‘I don’t know where you come from! 106 Go away from me, all you evildoers!’ 107 13:28 There will be weeping and gnashing of teeth 108 when you see Abraham, Isaac, Jacob, 109 and all the prophets in the kingdom of God 110 but you yourselves thrown out. 111 13:29 Then 112 people 113 will come from east and west, and from north and south, and take their places at the banquet table 114 in the kingdom of God. 115 13:30 But 116 indeed, 117 some are last 118 who will be first, and some are first who will be last.”
13:31 At that time, 119 some Pharisees 120 came up and said to Jesus, 121 “Get away from here, 122 because Herod 123 wants to kill you.” 13:32 But 124 he said to them, “Go 125 and tell that fox, 126 ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 127 I will complete my work. 128 13:33 Nevertheless I must 129 go on my way today and tomorrow and the next day, because it is impossible 130 that a prophet should be killed 131 outside Jerusalem.’ 132 13:34 O Jerusalem, Jerusalem, 133 you who kill the prophets and stone those who are sent to you! 134 How often I have longed 135 to gather your children together as a hen gathers her chicks under her wings, but 136 you would have none of it! 137 13:35 Look, your house is forsaken! 138 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 139
[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 The Hebrew verb translated “asked” (שָׁאַל, sha’al) refers here to consulting the
[1:1] 38 tn Heb “Who should first go up for us against the Canaanites to attack them?”
[1:2] 39 tn Heb “Judah should go up.”
[1:2] 40 tn The Hebrew exclamation הִנֵּה (hinneh, traditionally, “Behold”), translated “Be sure of this,” draws attention to the following statement. The verb form in the following statement (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
[1:3] 41 tn Heb “Judah said to Simeon, his brother.”
[1:3] 42 tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”
[1:3] 43 tn Heb “I.” The Hebrew pronoun is singular, agreeing with the collective singular “Judah” earlier in the verse. English style requires a plural pronoun here, however.
[1:4] 44 tn Heb “Judah went up.”
[1:7] 46 tn Elsewhere this verb usually carries the sense of “to gather; to pick up; to glean,” but “lick up” seems best here in light of the peculiar circumstances described by Adoni-Bezek.
[1:7] 47 tn The words “food scraps” are not in the Hebrew text, but are implied.
[1:7] 48 tn Heb “Just as I did, so God has repaid me.” Note that the phrase “to them” has been supplied in the translation to clarify what is meant.
[1:7] 49 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:9] 50 tn Or “foothills”; Heb “the Shephelah.”
[1:11] 51 tn Heb “they went from there against the inhabitants of Debir.” The LXX reads the verb as “they went up,” which suggests that the Hebrew text translated by the LXX read וַיַּעַל (vayya’al) rather than the MT’s וַיֵּלֶךְ (vayyelekh). It is possible that this is the text to be preferred in v. 11. Cf. Josh 15:15.
[1:13] 52 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).
[1:13] 53 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
[1:14] 54 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
[1:14] 55 tn Heb “him.” The pronoun could refer to Othniel, in which case one would translate, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 15. The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18 // Judges 1:14,” CBQ 46 (1984): 18-22. The translation takes Caleb to be the referent, specified as “her father.”
[1:15] 56 tn Elsewhere the Hebrew word בְרָכָה (vÿrakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15).
[1:15] 57 tn Some translations regard the expressions “springs of water” (גֻּלֹּת מָיִם, gullot mayim) and “springs” (גֻּלֹּת) as place names here (cf. NRSV).
[1:16] 58 tc Part of the Greek
[1:16] 59 tn Heb “[to] the Desert of Judah in the Negev, Arad.”
[1:16] 60 tn The phrase “of Judah” is supplied here in the translation. Some ancient textual witnesses read, “They went and lived with the Amalekites.” This reading, however, is probably influenced by 1 Sam 15:6 (see also Num 24:20-21).
[1:17] 61 tn Heb “Judah went with Simeon, his brother.”
[1:17] 62 tn Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.
[1:17] 63 sn The name Hormah (חָרְמָה, khormah) sounds like the Hebrew verb translated “wipe out” (חָרַם, kharam).
[1:18] 64 tn Heb “The men of Judah captured Gaza and its surrounding territory, Ashkelon and its surrounding territory, and Ekron and its surrounding territory.”
[1:19] 65 tn Or “seized possession of”; or “occupied.”
[1:19] 66 tc Several textual witnesses support the inclusion of this verb.
[1:19] 67 tn Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
[1:20] 68 tn Heb “they gave to Caleb.”
[1:21] 69 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:21] 70 sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7).
[1:22] 71 tn Heb “house.” This is a metonymy for the warriors from the tribe.
[1:22] 73 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[1:27] 76 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[1:27] 77 tn Heb “The men of Manasseh did not conquer Beth Shan and its surrounding towns, Taanach and its surrounding towns, the people living in Dor and its surrounding towns, the people living in Ibleam and its surrounding towns, or the people living in Megiddo and its surrounding towns.”
[1:27] 78 tn Or “were determined.”
[1:27] 79 tn Heb “in this land.”
[1:30] 80 tn Heb “the people living in Kitron and the people living in Nahalol.”
[1:31] 81 map For location see Map1 A1; JP3 F3; JP4 F3.
[1:31] 82 tn Heb “The men of Asher did not conquer the people living in Acco, the people living in Sidon, Ahlab, Acco, Helbah, Aphek, or Rehob.”
[1:33] 83 tn Heb “the people living in Beth Shemesh or the people living in Beth Anath.”
[1:33] 84 tn The term “Canaanites” is supplied here both for clarity and for stylistic reasons.
[1:34] 85 tn Heb “come down into.”
[1:35] 86 tn Or “were determined.”
[1:35] 87 tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.
[1:35] 88 tn Heb “Whenever the hand of the tribe of Joseph was heavy.”
[1:36] 89 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
[1:36] 90 tn Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”
[13:23] 91 tn Here δέ (de) has not been translated.
[13:23] 93 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
[13:23] 94 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
[13:24] 95 tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.
[13:25] 96 tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.
[13:25] 97 tn Or “the master of the household.”
[13:25] 98 tn Or “rises,” or “stands up.”
[13:25] 100 tn Grk “Open to us.”
[13:25] 101 tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”
[13:25] 102 sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.
[13:26] 103 sn This term refers to wide streets, and thus suggests the major streets of a city.
[13:27] 104 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:27] 105 tc Most
[13:27] tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.
[13:27] 106 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.
[13:27] 107 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
[13:28] 108 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[13:28] 109 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:28] 110 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:28] 111 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.
[13:29] 112 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
[13:29] 113 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
[13:29] 114 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.
[13:29] 115 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:30] 116 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:30] 118 sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”
[13:31] 119 tn Grk “At that very hour.”
[13:31] 120 sn See the note on Pharisees in 5:17.
[13:31] 121 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:31] 122 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
[13:31] 123 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[13:32] 124 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:32] 125 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[13:32] 126 sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).
[13:32] 127 sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.
[13:32] 128 tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
[13:33] 129 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
[13:33] 130 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
[13:33] 131 tn Or “should perish away from.”
[13:33] 132 sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.
[13:33] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:34] 133 sn The double use of the city’s name betrays intense emotion.
[13:34] 134 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[13:34] 135 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[13:34] 136 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:34] 137 tn Grk “you were not willing.”
[13:35] 138 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 139 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
