2 Samuel 1:1-27
Konteks1:1 After the death of Saul, 1 when David had returned from defeating the Amalekites, 2 he stayed at Ziklag 3 for two days. 1:2 On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head. 4 When he approached David, the man 5 threw himself to the ground. 6
1:3 David asked him, “Where are you coming from?” He replied, “I have escaped from the camp of Israel.” 1:4 David inquired, “How were things going? 7 Tell me!” He replied, “The people fled from the battle and many of them 8 fell dead. 9 Even Saul and his son Jonathan are dead!” 1:5 David said to the young man 10 who was telling him this, “How do you know that Saul and his son Jonathan are dead?” 11 1:6 The young man who was telling him this 12 said, “I just happened to be on Mount Gilboa and came across Saul leaning on his spear for support. The chariots and leaders of the horsemen were in hot pursuit of him. 1:7 When he turned around and saw me, he called out to me. I answered, ‘Here I am!’ 1:8 He asked me, ‘Who are you?’ I told him, ‘I’m 13 an Amalekite.’ 1:9 He said to me, ‘Stand over me and finish me off! 14 I’m very dizzy, 15 even though I’m still alive.’ 16 1:10 So I stood over him and put him to death, since I knew that he couldn’t live in such a condition. 17 Then I took the crown which was on his head and the 18 bracelet which was on his arm. I have brought them here to my lord.” 19
1:11 David then grabbed his own clothes 20 and tore them, as did all the men who were with him. 1:12 They lamented and wept and fasted until evening because Saul, his son Jonathan, the Lord’s people, and the house of Israel had fallen by the sword.
1:13 David said to the young man who told this to him, “Where are you from?” He replied, “I am an Amalekite, the son of a resident foreigner.” 21 1:14 David replied to him, “How is it that you were not afraid to reach out your hand to destroy the Lord’s anointed?” 1:15 Then David called one of the soldiers 22 and said, “Come here and strike him down!” So he struck him down, and he died. 1:16 David said to him, “Your blood be on your own head! Your own mouth has testified against you, saying ‘I have put the Lord’s anointed to death.’”
1:17 Then David chanted this lament over Saul and his son Jonathan. 1:18 (He gave instructions that the people of Judah should be taught “The Bow.” 23 Indeed, it is written down in the Book of Yashar.) 24
1:19 The beauty 25 of Israel lies slain on your high places!
How the mighty have fallen!
1:20 Don’t report it in Gath,
don’t spread the news in the streets of Ashkelon, 26
or the daughters of the Philistines will rejoice,
the daughters of the uncircumcised will celebrate!
1:21 O mountains of Gilboa,
may there be no dew or rain on you, nor fields of grain offerings! 27
For it was there that the shield of warriors was defiled; 28
the shield of Saul lies neglected without oil. 29
1:22 From the blood of the slain, from the fat of warriors,
the bow of Jonathan was not turned away.
The sword of Saul never returned 30 empty.
1:23 Saul and Jonathan were greatly loved 31 during their lives,
and not even in their deaths were they separated.
They were swifter than eagles, stronger than lions.
1:24 O daughters of Israel, weep over Saul,
who clothed you in scarlet 32 as well as jewelry,
who put gold jewelry on your clothes.
1:25 How the warriors have fallen
in the midst of battle!
Jonathan lies slain on your high places!
1:26 I grieve over you, my brother Jonathan!
You were very dear to me.
Your love was more special to me than the love of women.
1:27 How the warriors have fallen!
The weapons of war 33 are destroyed!
Hakim-hakim 11:1-40
Konteks11:1 Now Jephthah the Gileadite was a brave warrior. His mother was a prostitute, but Gilead was his father. 34 11:2 Gilead’s wife also gave 35 him sons. When his wife’s sons grew up, they made Jephthah leave and said to him, “You are not going to inherit any of our father’s wealth, 36 because you are another woman’s son.” 11:3 So Jephthah left 37 his half-brothers 38 and lived in the land of Tob. Lawless men joined Jephthah’s gang and traveled with him. 39
11:4 It was some time after this when the Ammonites fought with Israel. 11:5 When the Ammonites attacked, 40 the leaders 41 of Gilead asked Jephthah to come back 42 from the land of Tob. 11:6 They said, 43 “Come, be our commander, so we can fight with the Ammonites.” 11:7 Jephthah said to the leaders of Gilead, “But you hated me and made me leave 44 my father’s house. Why do you come to me now, when you are in trouble?” 11:8 The leaders of Gilead said to Jephthah, “That may be true, 45 but now we pledge to you our loyalty. 46 Come with us and fight with the Ammonites. Then you will become the leader 47 of all who live in Gilead.” 48 11:9 Jephthah said to the leaders of Gilead, “All right! 49 If you take me back to fight with the Ammonites and the Lord gives them to me, 50 I will be your leader.” 51 11:10 The leaders of Gilead said to Jephthah, “The Lord will judge any grievance you have against us, 52 if we do not do as you say.” 53 11:11 So Jephthah went with the leaders of Gilead. The people made him their leader and commander. Jephthah repeated the terms of the agreement 54 before the Lord in Mizpah.
11:12 Jephthah sent messengers to the Ammonite king, saying, “Why have 55 you come against me to attack my land?” 11:13 The Ammonite king said to Jephthah’s messengers, “Because Israel stole 56 my land when they 57 came up from Egypt – from the Arnon River in the south to the Jabbok River in the north, and as far west as the Jordan. 58 Now return it 59 peaceably!”
11:14 Jephthah sent messengers back to the Ammonite king 11:15 and said to him, “This is what Jephthah says, ‘Israel did not steal 60 the land of Moab and the land of the Ammonites. 11:16 When they left 61 Egypt, Israel traveled 62 through the desert as far as the Red Sea and then came to Kadesh. 11:17 Israel sent messengers to the king of Edom, saying, “Please allow us 63 to pass through your land.” But the king of Edom rejected the request. 64 Israel sent the same request to the king of Moab, but he was unwilling to cooperate. 65 So Israel stayed at Kadesh. 11:18 Then Israel 66 went through the desert and bypassed the land of Edom and the land of Moab. They traveled east of the land of Moab and camped on the other side of the Arnon River; 67 they did not go through Moabite territory (the Arnon was Moab’s border). 11:19 Israel sent messengers to King Sihon, the Amorite king who ruled in Heshbon, and said to him, “Please allow us to pass through your land to our land.” 68 11:20 But Sihon did not trust Israel to pass through his territory. He 69 assembled his whole army, 70 camped in Jahaz, and fought with Israel. 11:21 The Lord God of Israel handed Sihon and his whole army over to Israel and they defeated them. Israel took 71 all the land of the Amorites who lived in that land. 11:22 They took all the Amorite territory from the Arnon River on the south to the Jabbok River on the north, from the desert in the east to the Jordan in the west. 72 11:23 Since 73 the Lord God of Israel has driven out 74 the Amorites before his people Israel, do you think you can just take it from them? 75 11:24 You have the right to take what Chemosh your god gives you, but we will take the land of all whom the Lord our God has driven out before us. 76 11:25 Are you really better than Balak son of Zippor, king of Moab? Did he dare to quarrel with Israel? Did he dare to fight with them? 77 11:26 Israel has been living in Heshbon and its nearby towns, in Aroer and its nearby towns, and in all the cities along the Arnon for three hundred years! Why did you not reclaim them during that time? 11:27 I have not done you wrong, 78 but you are doing wrong 79 by attacking me. May the Lord, the Judge, judge this day between the Israelites and the Ammonites!’” 11:28 But the Ammonite king disregarded 80 the message sent by Jephthah. 81
11:29 The Lord’s spirit empowered 82 Jephthah. He passed through Gilead and Manasseh and went 83 to Mizpah in Gilead. From there he approached the Ammonites. 84 11:30 Jephthah made a vow to the Lord, saying, “If you really do hand the Ammonites over to me, 11:31 then whoever is the first to come through 85 the doors of my house to meet me when I return safely from fighting the Ammonites – he 86 will belong to the Lord and 87 I will offer him up as a burnt sacrifice.” 11:32 Jephthah approached 88 the Ammonites to fight with them, and the Lord handed them over to him. 11:33 He defeated them from Aroer all the way to Minnith – twenty cities in all, even as far as Abel Keramim! He wiped them out! 89 The Israelites humiliated the Ammonites. 90
11:34 When Jephthah came home to Mizpah, there was his daughter hurrying out 91 to meet him, dancing to the rhythm of tambourines. 92 She was his only child; except for her he had no son or daughter. 11:35 When he saw her, he ripped his clothes and said, “Oh no! My daughter! You have completely ruined me! 93 You have brought me disaster! 94 I made an oath to the Lord, and I cannot break it.” 95 11:36 She said to him, “My father, since 96 you made an oath to the Lord, do to me as you promised. 97 After all, the Lord vindicated you before 98 your enemies, the Ammonites.” 11:37 She then said to her father, “Please grant me this one wish. 99 For two months allow me to walk through the hills with my friends and mourn my virginity.” 100 11:38 He said, “You may go.” He permitted her to leave 101 for two months. She went with her friends and mourned her virginity as she walked through the hills. 102 11:39 After two months she returned to her father, and he did to her as he had vowed. She died a virgin. 103 Her tragic death gave rise to a custom in Israel. 104 11:40 Every year 105 Israelite women commemorate 106 the daughter of Jephthah the Gileadite for four days. 107
Lukas 11:1-54
Konteks11:1 Now 108 Jesus 109 was praying in a certain place. When 110 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 111 taught 112 his disciples.” 11:2 So he said to them, “When you pray, 113 say:
Father, 114 may your name be honored; 115
may your kingdom come. 116
11:3 Give us each day our daily bread, 117
11:4 and forgive us our sins,
for we also forgive everyone who sins 118 against us.
And do not lead us into temptation.” 119
11:5 Then 120 he said to them, “Suppose one of you 121 has a friend, and you go to him 122 at midnight and say to him, ‘Friend, lend me three loaves of bread, 123 11:6 because a friend of mine has stopped here while on a journey, 124 and I have nothing to set before 125 him.’ 11:7 Then 126 he will reply 127 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 128 I cannot get up and give you anything.’ 129 11:8 I tell you, even though the man inside 130 will not get up and give him anything because he is his friend, yet because of the first man’s 131 sheer persistence 132 he will get up and give him whatever he needs.
11:9 “So 133 I tell you: Ask, 134 and it will be given to you; seek, and you will find; knock, and the door 135 will be opened for you. 11:10 For everyone who asks 136 receives, and the one who seeks finds, and to the one who knocks, the door 137 will be opened. 11:11 What father among you, if your 138 son asks for 139 a fish, will give him a snake 140 instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 141 11:13 If you then, although you are 142 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 143 to those who ask him!”
11:14 Now 144 he was casting out a demon that was mute. 145 When 146 the demon had gone out, the man who had been mute began to speak, 147 and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 148 the ruler 149 of demons, he casts out demons.” 11:16 Others, to test 150 him, 151 began asking for 152 a sign 153 from heaven. 11:17 But Jesus, 154 realizing their thoughts, said to them, 155 “Every kingdom divided against itself is destroyed, 156 and a divided household falls. 157 11:18 So 158 if 159 Satan too is divided against himself, how will his kingdom stand? I ask you this because 160 you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 161 cast them 162 out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 163 of God, then the kingdom of God 164 has already overtaken 165 you. 11:21 When a strong man, 166 fully armed, guards his own palace, 167 his possessions are safe. 168 11:22 But 169 when a stronger man 170 attacks 171 and conquers him, he takes away the first man’s 172 armor on which the man relied 173 and divides up 174 his plunder. 175 11:23 Whoever is not with me is against me, 176 and whoever does not gather with me scatters. 177
11:24 “When an unclean spirit 178 goes out of a person, 179 it passes through waterless places 180 looking for rest but 181 not finding any. Then 182 it says, ‘I will return to the home I left.’ 183 11:25 When it returns, 184 it finds the house 185 swept clean and put in order. 186 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 187 the last state of that person 188 is worse than the first.” 189
11:27 As 190 he said these things, a woman in the crowd spoke out 191 to him, “Blessed is the womb 192 that bore you and the breasts at which you nursed!” 193 11:28 But he replied, 194 “Blessed rather are those who hear the word of God and obey 195 it!”
11:29 As 196 the crowds were increasing, Jesus 197 began to say, “This generation is a wicked generation; it looks for a sign, 198 but no sign will be given to it except the sign of Jonah. 199 11:30 For just as Jonah became a sign to the people of Nineveh, 200 so the Son of Man will be a sign 201 to this generation. 202 11:31 The queen of the South 203 will rise up at the judgment 204 with the people 205 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 206 something greater 207 than Solomon is here! 11:32 The people 208 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 209 – and now, 210 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 211 or under a basket, 212 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, 213 your whole body is full of light, but when it is diseased, 214 your body is full of darkness. 11:35 Therefore see to it 215 that the light in you 216 is not darkness. 11:36 If 217 then 218 your whole body is full of light, with no part in the dark, 219 it will be as full of light as when the light of a lamp shines on you.” 220
11:37 As he spoke, 221 a Pharisee 222 invited Jesus 223 to have a meal with him, so he went in and took his place at the table. 224 11:38 The 225 Pharisee was astonished when he saw that Jesus 226 did not first wash his hands 227 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 228 the outside of the cup and the plate, but inside you are full of greed and wickedness. 229 11:40 You fools! 230 Didn’t the one who made the outside make the inside as well? 231 11:41 But give from your heart to those in need, 232 and 233 then everything will be clean for you. 234
11:42 “But woe to you Pharisees! 235 You give a tenth 236 of your mint, 237 rue, 238 and every herb, yet you neglect justice 239 and love for God! But you should have done these things without neglecting the others. 240 11:43 Woe to you Pharisees! You love the best seats 241 in the synagogues 242 and elaborate greetings 243 in the marketplaces! 11:44 Woe to you! 244 You are like unmarked graves, and people 245 walk over them without realizing it!” 246
11:45 One of the experts in religious law 247 answered him, “Teacher, when you say these things you insult 248 us too.” 11:46 But Jesus 249 replied, 250 “Woe to you experts in religious law as well! 251 You load people 252 down with burdens difficult to bear, yet you yourselves refuse to touch 253 the burdens with even one of your fingers! 11:47 Woe to you! You build 254 the tombs of the prophets whom your ancestors 255 killed. 11:48 So you testify that you approve of 256 the deeds of your ancestors, 257 because they killed the prophets 258 and you build their 259 tombs! 260 11:49 For this reason also the wisdom 261 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 262 for the blood of all the prophets that has been shed since the beginning 263 of the world, 264 11:51 from the blood of Abel 265 to the blood of Zechariah, 266 who was killed 267 between the altar and the sanctuary. 268 Yes, I tell you, it will be charged against 269 this generation. 11:52 Woe to you experts in religious law! You have taken away 270 the key to knowledge! You did not go in yourselves, and you hindered 271 those who were going in.”
11:53 When he went out from there, the experts in the law 272 and the Pharisees began to oppose him bitterly, 273 and to ask him hostile questions 274 about many things, 11:54 plotting against 275 him, to catch 276 him in something he might say.
[1:1] 1 sn This chapter is closely linked to 1 Sam 31. It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion.
[1:1] 2 sn The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15-16 as descendants of Amalek who in turn descended from Esau. In Exod 17:8-16 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David’s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see 1 Sam 30).
[1:1] 3 sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12). According to 1 Sam 30:1-19, Ziklag was destroyed by the Amalekites while Saul fought the Philistines.
[1:2] 4 sn Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.
[1:2] 5 tn Heb “he”; the referent (the man mentioned at the beginning of v. 2) has been specified in the translation to avoid confusion as to who fell to the ground.
[1:2] 6 tn Heb “he fell to the ground and did obeisance.”
[1:4] 7 tn Heb “What was the word?”
[1:4] 8 tn Heb “from the people.”
[1:4] 9 tn Heb “fell and died.”
[1:5] 10 tn In v. 2 he is called simply a “man.” The word used here in v. 5 (so also in vv. 6, 13, 15), though usually referring to a young man or servant, may in this context designate a “fighting” man, i.e., a soldier.
[1:5] 11 tc Instead of the MT “who was recounting this to him, ‘How do you know that Saul and his son Jonathan are dead?’” the Syriac Peshitta reads “declare to me how Saul and his son Jonathan died.”
[1:6] 12 tc The Syriac Peshitta and one
[1:8] 13 tc The present translation reads with the Qere and many medieval Hebrew
[1:9] 14 tn As P. K. McCarter (II Samuel [AB], 59) points out, the Polel of the verb מוּת (mut, “to die”) “refers to dispatching or ‘finishing off’ someone already wounded and near death.” Cf. NLT “put me out of my misery.”
[1:9] 15 tn Heb “the dizziness has seized me.” On the meaning of the Hebrew noun translated “dizziness,” see P. K. McCarter, II Samuel (AB), 59-60. The point seems to be that he is unable to kill himself because he is weak and disoriented.
[1:9] 16 tn The Hebrew text here is grammatically very awkward (Heb “because all still my life in me”). Whether the broken construct phrase is due to the fact that the alleged speaker is in a confused state of mind as he is on the verge of dying, or whether the MT has sustained corruption in the transmission process, is not entirely clear. The former seems likely, although P. K. McCarter understands the MT to be the result of conflation of two shorter forms of text (P. K. McCarter, II Samuel [AB], 57, n. 9). Early translators also struggled with the verse, apparently choosing to leave part of the Hebrew text untranslated. For example, the Lucianic recension of the LXX lacks “all,” while other witnesses (namely, one medieval Hebrew
[1:10] 17 tn Heb “after his falling”; NAB “could not survive his wound”; CEV “was too badly wounded to live much longer.”
[1:10] 18 tc The MT lacks the definite article, but this is likely due to textual corruption. It is preferable to read the alef (א) of אֶצְעָדָה (’ets’adah) as a ה (he) giving הַצְּעָדָה (hatsÿ’adah). There is no reason to think that the soldier confiscated from Saul’s dead body only one of two or more bracelets that he was wearing (cf. NLT “one of his bracelets”).
[1:10] 19 sn The claims that the soldier is making here seem to contradict the story of Saul’s death as presented in 1 Sam 31:3-5. In that passage it appears that Saul took his own life, not that he was slain by a passerby who happened on the scene. Some scholars account for the discrepancy by supposing that conflicting accounts have been brought together in the MT. However, it is likely that the young man is here fabricating the account in a self-serving way so as to gain favor with David, or so he supposes. He probably had come across Saul’s corpse, stolen the crown and bracelet from the body, and now hopes to curry favor with David by handing over to him these emblems of Saul’s royalty. But in so doing the Amalekite greatly miscalculated David’s response to this alleged participation in Saul’s death. The consequence of his lies will instead be his own death.
[1:11] 20 tc The present translation follows the Qere and many medieval Hebrew
[1:13] 21 tn The Hebrew word used here refers to a foreigner whose social standing was something less than that of native residents of the land, but something more than that of a nonresident alien who was merely passing through.
[1:18] 23 tn Heb “be taught the bow.” The reference to “the bow” is very difficult here. Some interpreters (e.g., S. R. Driver, P. K. McCarter, Jr.) suggest deleting the word from the text (cf. NAB, TEV), but there does not seem to be sufficient evidence for doing so. Others (cf. KJV) understand the reference to be elliptical, meaning “the use of the bow.” The verse would then imply that with the deaths of Saul and Jonathan having occurred, a period of trying warfare is about to begin, requiring adequate preparation for war on the part of the younger generation. Various other views may also be found in the secondary literature. However, it seems best to understand the word here to be a reference to the name of a song (i.e., “The Bow”), most likely the poem that follows in vv. 19-27 (cf. ASV, NASB, NRSV, CEV, NLT); NIV “this lament of the bow.” To make this clear the words “the song of” are supplied in the translation.
[1:18] 24 sn The Book of Yashar is a noncanonical writing no longer in existence. It is referred to here and in Josh 10:12-13 and 1 Kgs 8:12-13. It apparently was “a collection of ancient national poetry” (so BDB 449 s.v. יָשָׁר).
[1:19] 25 sn The word beauty is used figuratively here to refer to Saul and Jonathan.
[1:20] 26 sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief.
[1:21] 27 tc Instead of the MT’s “fields of grain offerings” the Lucianic recension of the LXX reads “your high places are mountains of death.” Cf. the Old Latin montes mortis (“mountains of death”).
[1:21] 28 tn This is the only biblical occurrence of the Niphal of the verb גָּעַל (ga’al). This verb usually has the sense of “to abhor” or “loathe.” But here it seems to refer to the now dirty and unprotected condition of a previously well-maintained instrument of battle.
[1:21] 29 tc It is preferable to read here Hebrew מָשׁוּחַ (mashuakh) with many Hebrew
[1:22] 30 tn The Hebrew imperfect verbal form is used here to indicate repeated past action.
[1:23] 31 tn Heb “beloved and dear.”
[1:24] 32 sn Clothing of scarlet was expensive and beyond the financial reach of most people.
[1:27] 33 sn The expression weapons of war may here be a figurative way of referring to Saul and Jonathan.
[11:1] 34 tn Heb “Now he was the son of a woman, a prostitute, and Gilead fathered Jephthah.”
[11:2] 36 tn Heb “in the house of our father.”
[11:3] 39 tn Heb “Empty men joined themselves to Jephthah and went out with him.”
[11:5] 40 tn Heb “When the Ammonites fought with Israel.”
[11:5] 42 tn Heb “went to take Jephthah.”
[11:6] 43 tn Heb “to Jephthah.”
[11:7] 44 tn Heb “Did you not hate me and make me leave?”
[11:8] 45 tn Heb “therefore”; “even so.” For MT לָכֵן (lakhen, “therefore”) the LXX has an opposite reading, “not so,” which seems to be based on the Hebrew words לֹא כֵן (lo’ khen).
[11:8] 46 tn Heb “we have returned to you.” For another example of שׁוּב אֶל (shuv ’el) in the sense of “give allegiance to,” see 1 Kgs 12:27b.
[11:8] 47 sn Then you will become the leader. The leaders of Gilead now use the word רֹאשׁ (ro’sh, “head, leader”), the same term that appeared in their original, general offer (see 10:18). In their initial offer to Jephthah they had simply invited him to be their קָצִין (qatsin, “commander”; v. 6). When he resists they must offer him a more attractive reward – rulership over the region. See R. G. Boling, Judges (AB), 198.
[11:8] 48 tn Heb “leader of us and all who live in Gilead.”
[11:9] 49 tn “All right” is supplied in the translation for clarification.
[11:9] 50 tn Heb “places them before me.”
[11:9] 51 tn Some translate the final statement as a question, “will I really be your leader?” An affirmative sentence is preferable. Jephthah is repeating the terms of the agreement in an official manner. In v. 10 the leaders legally agree to these terms.
[11:10] 52 tn Heb “The
[11:10] 53 sn The
[11:11] 54 tn Heb “spoke all his words.” This probably refers to the “words” recorded in v. 9. Jephthah repeats the terms of the agreement at the
[11:12] 55 tn Heb “What to me and to you that…?”
[11:13] 56 tn Or “took”; or “seized.”
[11:13] 57 tn Heb “he” (a collective singular).
[11:13] 58 tn Heb “from the Arnon to the Jabbok and to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.
[11:13] 59 tc The translation assumes a singular suffix (“[return] it”); the Hebrew text has a plural suffix (“[return] them”), which, if retained, might refer to the cities of the land.
[11:15] 60 tn Or “take”; or “seize.”
[11:16] 61 tn Heb “For when they went up from.”
[11:17] 63 tn Heb “me.” (Collective Israel is the speaker.)
[11:17] 64 tn Heb “did not listen.”
[11:17] 65 tn Heb “Also to the king of Moab he sent, but he was unwilling.”
[11:18] 66 tn Heb “he”; the referent (Israel; the pronoun in the Hebrew text represents a collective singular) has been specified in the translation for clarity.
[11:18] 67 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[11:19] 68 tn Heb “to my place.”
[11:20] 69 tn Heb “Sihon.” The proper name (“Sihon”) has been replaced in the translation by the pronoun (“he”) because of English style; a repetition of the proper name here would be redundant in English.
[11:20] 70 tn Heb “all his people” (also in the following verse).
[11:21] 71 tn That is, took as its own possession.
[11:22] 72 tn Heb “from the Arnon to the Jabbok, and from the desert to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.
[11:23] 74 tn Or “dispossessed.”
[11:23] 75 tn Heb “will you dispossess him [i.e., Israel; or possibly “it,” i.e., the territory]?” There is no interrogative marker in the Hebrew text.
[11:24] 76 tn Heb “Is it not so that what Chemosh your god causes you to possess, you possess, and all whom the
[11:25] 77 tn The Hebrew grammatical constructions of all three rhetorical questions indicate emphasis, which “really” and “dare to” are intended to express in the translation.
[11:25] sn Jephthah argues that the Ammonite king should follow the example of Balak, who, once thwarted in his attempt to bring a curse on Israel, refused to attack Israel and returned home (Num 22-24).
[11:27] 78 tn Or “sinned against you.”
[11:28] 80 tn Heb “did not listen to.”
[11:28] 81 tn Heb “Jephthah’s words which he sent to him.”
[11:29] 83 tn Heb “passed through.”
[11:29] 84 tn Heb “From Mizpah in Gilead he passed through [to] the Ammonites.”
[11:31] 85 tn Heb “the one coming out, who comes out from.” The text uses a masculine singular participle with prefixed article, followed by a relative pronoun and third masculine singular verb. The substantival masculine singular participle הַיּוֹצֵא (hayyotse’, “the one coming out”) is used elsewhere of inanimate objects (such as a desert [Num 21:13] or a word [Num 32:24]) or persons (Jer 5:6; 21:9; 38:2). In each case context must determine the referent. Jephthah may have envisioned an animal meeting him, since the construction of Iron Age houses would allow for an animal coming through the doors of a house (see R. G. Boling, Judges [AB], 208). But the fact that he actually does offer up his daughter indicates the language of the vow is fluid enough to encompass human beings, including women. He probably intended such an offering from the very beginning, but he obviously did not expect his daughter to meet him first.
[11:31] 86 tn The language is fluid enough to include women and perhaps even animals, but the translation uses the masculine pronoun because the Hebrew form is grammatically masculine.
[11:31] 87 tn Some translate “or,” suggesting that Jephthah makes a distinction between humans and animals. According to this view, if a human comes through the door, then Jephthah will commit him/her to the
[11:32] 88 tn Heb “passed over to.”
[11:33] 89 tn Heb “with a very great slaughter.”
[11:33] 90 tn Heb “The Ammonites were humbled before the Israelites.”
[11:34] 91 tn Heb “Look! His daughter was coming out.”
[11:34] 92 tn Heb “with tambourines and dancing.”
[11:35] 93 tn Heb “you have brought me very low,” or “you have knocked me to my knees.” The infinitive absolute precedes the verb for emphasis.
[11:35] 94 tn Heb “You are among [or “like”] those who trouble me.”
[11:35] 95 tn Heb “I opened my mouth to the
[11:36] 96 tn The conjunction “since” is supplied in the translation for clarification.
[11:36] 97 tn Heb “you opened your mouth to the
[11:36] 98 tn Or “has given you vengeance against.”
[11:37] 99 tn Heb “Let this thing be done for me.”
[11:37] 100 tn Heb “Leave me alone for two months so I can go and go down on the hills and weep over my virginity – I and my friends.”
[11:38] 101 tn Heb “he sent her.”
[11:38] 102 tn Heb “on the hills.” The words “as she walked” are supplied.
[11:39] 103 tn Heb “She had never known a man.” Some understand this to mean that her father committed her to a life of celibacy, but the disjunctive clause (note the vav + subject + verb pattern) more likely describes her condition at the time the vow was fulfilled. (See G. F. Moore, Judges [ICC], 302-3; C. F. Burney, Judges, 324.) She died a virgin and never experienced the joys of marriage and motherhood.
[11:39] 104 tn Heb “There was a custom in Israel.”
[11:40] 105 tn Heb “From days to days,” a Hebrew idiom for “annually.”
[11:40] 106 tn Heb “go to commemorate.” The rare Hebrew verb תָּנָה (tanah, “to tell; to repeat; to recount”) occurs only here and in 5:11.
[11:40] 107 tn The Hebrew text adds, “in the year.” This is redundant (note “every year” at the beginning of the verse) and has not been included in the translation for stylistic reasons.
[11:1] 108 tn Grk “And it happened that while.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 109 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 110 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 111 sn John refers to John the Baptist.
[11:1] 112 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
[11:2] 113 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[11:2] 114 tc Most
[11:2] sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[11:2] 115 tn Grk “hallowed be your name.”
[11:2] 116 tc Most
[11:2] sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[11:3] 117 tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.
[11:4] 118 tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
[11:4] 119 tc Most
[11:4] tn Or “into a time of testing.”
[11:4] sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.
[11:5] 120 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:5] 121 tn Grk “Who among you will have a friend and go to him.”
[11:5] 122 tn Grk “he will go to him.”
[11:5] 123 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
[11:6] 124 tn Grk “has come to me from the road.”
[11:6] 125 sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.
[11:7] 126 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 127 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 128 tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.
[11:7] 129 tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.
[11:8] 130 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 131 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 132 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
[11:9] 133 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 134 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[11:9] 135 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 136 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 137 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:11] 138 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[11:11] 139 tc Most
[11:11] 140 sn The snake probably refers to a water snake.
[11:12] 141 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
[11:13] 142 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
[11:13] 143 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
[11:14] 144 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 145 tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).
[11:14] 146 tn Grk “And it happened that when.” 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. Here δέ (de) has not been translated either.
[11:14] 147 sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.
[11:15] 148 tn Grk “By Beelzebul.”
[11:15] sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
[11:16] 150 tn Grk “testing”; the participle is taken as indicating the purpose of the demand.
[11:16] 151 tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:16] 152 tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).
[11:16] 153 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[11:17] 154 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:17] 155 sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.
[11:17] 156 tn Or “is left in ruins.”
[11:17] 157 tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”
[11:18] 158 tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.
[11:18] 159 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[11:18] 160 tn Grk “because.” “I ask you this” is supplied for the sake of English.
[11:19] 161 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
[11:19] 162 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:20] 163 sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).
[11:20] 164 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.
[11:20] 165 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”
[11:21] 166 tn The referent of the expression “a strong man” is Satan.
[11:21] 167 tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).
[11:21] 168 tn Grk “his goods are in peace.”
[11:22] 169 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 170 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 171 tn Grk “stronger man than he attacks.”
[11:22] 172 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 173 tn Grk “on which he relied.”
[11:22] 174 tn Or “and distributes.”
[11:22] 175 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[11:23] 176 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
[11:23] 177 sn For the image of scattering, see Pss. Sol. 17:18.
[11:24] 178 sn This is a reference to an evil spirit. See Luke 4:33.
[11:24] 179 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:24] 180 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
[11:24] 181 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:24] 182 tc ‡ Most
[11:24] 183 tn Grk “I will return to my house from which I came.”
[11:25] 185 tn The words “the house” are not in Greek but are implied.
[11:25] 186 sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[11:26] 187 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[11:26] 188 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:26] 189 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
[11:27] 190 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.
[11:27] 191 tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”
[11:27] 192 tn For this term see L&N 8.69.
[11:27] 193 sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.
[11:28] 195 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
[11:29] 196 tn Here δέ (de) has not been translated.
[11:29] 197 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 198 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] 199 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] 200 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
[11:30] 201 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] 202 tc Only the Western ms D and a few Itala
[11:31] 203 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] 204 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
[11:31] 205 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] 207 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] 208 tn See the note on the word “people” in v. 31.
[11:32] 209 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] 211 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] 212 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] 213 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] 214 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] 215 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
[11:35] 216 sn Here you is a singular pronoun, individualizing the application.
[11:36] 217 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
[11:36] 218 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] 219 tn Grk “not having any part dark.”
[11:36] 220 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
[11:37] 221 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] 222 sn See the note on Pharisees in 5:17.
[11:37] 223 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 224 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] 225 tn Here δέ (de) has not been translated.
[11:38] 226 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 227 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] 228 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] 230 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] 231 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] 232 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] 233 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] 234 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] 235 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] 236 tn Or “you tithe mint.”
[11:42] 237 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 238 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] 239 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 240 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 241 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] 242 sn See the note on synagogues in 4:15.
[11:43] 243 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] 244 tc Most
[11:44] 245 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 246 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] 247 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 248 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 249 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 251 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 252 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 253 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] 254 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] 255 tn Or “forefathers”; Grk “fathers.”
[11:48] 256 tn Grk “you are witnesses and approve of.”
[11:48] 257 tn Or “forefathers”; Grk “fathers.”
[11:48] 258 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 259 tn “Their,” i.e., the prophets.
[11:48] 260 tc The majority of
[11:49] 261 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 262 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] 263 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 264 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 265 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 266 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 267 tn Or “who perished.”
[11:51] 268 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] 269 tn Or “required from.”
[11:52] 270 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] 271 tn Or “you tried to prevent.”
[11:53] 272 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 274 tn For this term see L&N 33.183.
[11:54] 275 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 276 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.
