Hakim-hakim 1:1-36
Konteks1:1 After Joshua died, the Israelites asked 1 the Lord, “Who should lead the invasion against the Canaanites and launch the attack?” 2 1:2 The Lord said, “The men of Judah should take the lead. 3 Be sure of this! I am handing the land over to them.” 4 1:3 The men of Judah said to their relatives, the men of Simeon, 5 “Invade our allotted land with us and help us attack the Canaanites. 6 Then we 7 will go with you into your allotted land.” So the men of Simeon went with them.
1:4 The men of Judah attacked, 8 and the Lord handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek. 1:5 They met 9 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 10 food scraps 11 under my table. God has repaid me for what I did to them.” 12 They brought him to Jerusalem, 13 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. 14 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. 15 (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, 16 captured it, Caleb 17 gave him his daughter Acsah as a wife.
1:14 One time Acsah 18 came and charmed her father 19 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. 20 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. 21
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, 22 located in the Negev. 23 They went and lived with the people of Judah. 24
1:17 The men of Judah went with their brothers the men of Simeon 25 and defeated the Canaanites living in Zephath. They wiped out Zephath. 26 So people now call the city Hormah. 27 1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 28
1:19 The Lord was with the men of Judah. They conquered 29 the hill country, but they could not 30 conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels. 31 1:20 Caleb received 32 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. 33 The Jebusites live with the people of Benjamin in Jerusalem to this very day. 34
1:22 When the men 35 of Joseph attacked 36 Bethel, 37 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 38 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 39 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 40 or their surrounding towns. 41 The Canaanites managed 42 to remain in those areas. 43 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. 44 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, 45 nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. 46 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. 47 They live among the Canaanites residing in the land. The Canaanites 48 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 49 the coastal plain. 1:35 The Amorites managed 50 to remain in Har Heres, 51 Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, 52 the Amorites were forced to do hard labor. 1:36 The border of Amorite territory ran from the Scorpion Ascent 53 to Sela and on up. 54
Hakim-hakim 10:1-18
Konteks10:1 After Abimelech’s death, 55 Tola son of Puah, grandson 56 of Dodo, from the tribe of Issachar, 57 rose up to deliver Israel. He lived in Shamir in the Ephraimite hill country. 10:2 He led 58 Israel for twenty-three years, then died and was buried in Shamir.
10:3 Jair the Gileadite rose up after him; he led Israel for twenty-two years. 10:4 He had thirty sons who rode on thirty donkeys and possessed thirty cities. To this day these towns are called Havvoth Jair 59 – they are in the land of Gilead. 60 10:5 Jair died and was buried in Kamon.
10:6 The Israelites again did evil in the Lord’s sight. 61 They worshiped 62 the Baals and the Ashtars, 63 as well as the gods of Syria, Sidon, 64 Moab, the Ammonites, and the Philistines. 65 They abandoned the Lord and did not worship 66 him. 10:7 The Lord was furious with Israel 67 and turned them over to 68 the Philistines and Ammonites. 10:8 They ruthlessly oppressed 69 the Israelites that eighteenth year 70 – that is, all the Israelites living east of the Jordan in Amorite country in Gilead. 10:9 The Ammonites crossed the Jordan to fight with Judah, Benjamin, and Ephraim. 71 Israel suffered greatly. 72
10:10 The Israelites cried out for help to the Lord: “We have sinned against you. We abandoned our God and worshiped 73 the Baals.” 10:11 The Lord said to the Israelites, “Did I not deliver you from Egypt, the Amorites, the Ammonites, the Philistines, 10:12 the Sidonians, Amalek, and Midian 74 when they oppressed you? 75 You cried out for help to me, and I delivered you from their power. 76 10:13 But since you abandoned me and worshiped 77 other gods, I will not deliver you again. 10:14 Go and cry for help to the gods you have chosen! Let them deliver you from trouble!” 78 10:15 But the Israelites said to the Lord, “We have sinned. You do to us as you see fit, 79 but deliver us today!” 80 10:16 They threw away the foreign gods they owned 81 and worshiped 82 the Lord. Finally the Lord grew tired of seeing Israel suffer so much. 83
10:17 The Ammonites assembled 84 and camped in Gilead; the Israelites gathered together and camped in Mizpah. 10:18 The leaders 85 of Gilead said to one another, “Who is willing to lead the charge 86 against the Ammonites? He will become the leader of all who live in Gilead!”
Lukas 5:17-39
Konteks5:17 Now on 87 one of those days, while he was teaching, there were Pharisees 88 and teachers of the law 89 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 90 and the power of the Lord was with him 91 to heal. 5:18 Just then 92 some men showed up, carrying a paralyzed man 93 on a stretcher. 94 They 95 were trying to bring him in and place him before Jesus. 96 5:19 But 97 since they found 98 no way to carry him in because of the crowd, they went up on the roof 99 and let him down on the stretcher 100 through the roof tiles 101 right 102 in front of Jesus. 103 5:20 When 104 Jesus 105 saw their 106 faith he said, “Friend, 107 your sins are forgiven.” 108 5:21 Then 109 the experts in the law 110 and the Pharisees began to think 111 to themselves, 112 “Who is this man 113 who is uttering blasphemies? 114 Who can forgive sins but God alone?” 5:22 When Jesus perceived 115 their hostile thoughts, 116 he said to them, 117 “Why are you raising objections 118 within yourselves? 5:23 Which is easier, 119 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 120 that the Son of Man 121 has authority on earth to forgive sins” – he said to the paralyzed man 122 – “I tell you, stand up, take your stretcher 123 and go home.” 124 5:25 Immediately 125 he stood up before them, picked 126 up the stretcher 127 he had been lying on, and went home, glorifying 128 God. 5:26 Then 129 astonishment 130 seized them all, and they glorified 131 God. They were filled with awe, 132 saying, “We have seen incredible 133 things 134 today.” 135
5:27 After 136 this, Jesus 137 went out and saw a tax collector 138 named Levi 139 sitting at the tax booth. 140 “Follow me,” 141 he said to him. 5:28 And he got up and followed him, leaving everything 142 behind. 143
5:29 Then 144 Levi gave a great banquet 145 in his house for Jesus, 146 and there was a large crowd of tax collectors and others sitting 147 at the table with them. 5:30 But 148 the Pharisees 149 and their experts in the law 150 complained 151 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 152 5:31 Jesus 153 answered them, “Those who are well don’t need a physician, but those who are sick do. 154 5:32 I have not come 155 to call the righteous, but sinners to repentance.” 156
5:33 Then 157 they said to him, “John’s 158 disciples frequently fast 159 and pray, 160 and so do the disciples of the Pharisees, 161 but yours continue to eat and drink.” 162 5:34 So 163 Jesus said to them, “You cannot make the wedding guests 164 fast while the bridegroom 165 is with them, can you? 166 5:35 But those days are coming, and when the bridegroom is taken from them, 167 at that time 168 they will fast.” 5:36 He also told them a parable: 169 “No one tears a patch from a new garment and sews 170 it on an old garment. If he does, he will have torn 171 the new, and the piece from the new will not match the old. 172 5:37 And no one pours new wine into old wineskins. 173 If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. 174 5:39 175 No 176 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 177
[1:1] 1 tn The Hebrew verb translated “asked” (שָׁאַל, sha’al) refers here to consulting the
[1:1] 2 tn Heb “Who should first go up for us against the Canaanites to attack them?”
[1:2] 3 tn Heb “Judah should go up.”
[1:2] 4 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] 5 tn Heb “Judah said to Simeon, his brother.”
[1:3] 6 tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”
[1:3] 7 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] 8 tn Heb “Judah went up.”
[1:7] 10 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] 11 tn The words “food scraps” are not in the Hebrew text, but are implied.
[1:7] 12 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] 13 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:9] 14 tn Or “foothills”; Heb “the Shephelah.”
[1:11] 15 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] 16 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).
[1:13] 17 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
[1:14] 18 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
[1:14] 19 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] 20 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] 21 tn Some translations regard the expressions “springs of water” (גֻּלֹּת מָיִם, gullot mayim) and “springs” (גֻּלֹּת) as place names here (cf. NRSV).
[1:16] 22 tc Part of the Greek
[1:16] 23 tn Heb “[to] the Desert of Judah in the Negev, Arad.”
[1:16] 24 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] 25 tn Heb “Judah went with Simeon, his brother.”
[1:17] 26 tn Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.
[1:17] 27 sn The name Hormah (חָרְמָה, khormah) sounds like the Hebrew verb translated “wipe out” (חָרַם, kharam).
[1:18] 28 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] 29 tn Or “seized possession of”; or “occupied.”
[1:19] 30 tc Several textual witnesses support the inclusion of this verb.
[1:19] 31 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] 32 tn Heb “they gave to Caleb.”
[1:21] 33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:21] 34 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] 35 tn Heb “house.” This is a metonymy for the warriors from the tribe.
[1:22] 37 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[1:27] 40 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[1:27] 41 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] 42 tn Or “were determined.”
[1:27] 43 tn Heb “in this land.”
[1:30] 44 tn Heb “the people living in Kitron and the people living in Nahalol.”
[1:31] 45 map For location see Map1 A1; JP3 F3; JP4 F3.
[1:31] 46 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] 47 tn Heb “the people living in Beth Shemesh or the people living in Beth Anath.”
[1:33] 48 tn The term “Canaanites” is supplied here both for clarity and for stylistic reasons.
[1:34] 49 tn Heb “come down into.”
[1:35] 50 tn Or “were determined.”
[1:35] 51 tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.
[1:35] 52 tn Heb “Whenever the hand of the tribe of Joseph was heavy.”
[1:36] 53 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
[1:36] 54 tn Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”
[10:1] 55 tn The word “death” has been supplied in the translation for clarification.
[10:1] 57 tn Heb “a man of Issachar.”
[10:2] 58 tn Traditionally, “judged.”
[10:4] 59 sn The name Habboth Jair means “tent villages of Jair” in Hebrew.
[10:4] 60 tn Heb “they call them Havvoth Jair to this day – which are in the land of Gilead.”
[10:6] 61 tn Heb “in the eyes of the
[10:6] 62 tn Or “served;” or “followed.”
[10:6] 63 sn The Ashtars were local manifestations of the goddess Ashtar (i.e., Astarte).
[10:6] 64 map For location see Map1 A1; JP3 F3; JP4 F3.
[10:6] 65 tn Heb “the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines.”
[10:6] 66 tn Or “serve”; or “follow.”
[10:7] 67 tn Or “the
[10:7] 68 tn Heb “sold them into the hands of.”
[10:8] 69 tn Heb “shattered and crushed.” The repetition of similar sounding synonyms (רָעַץ [ra’ats] and רָצַץ [ratsats]) is for emphasis; רָצַץ appears in the Polel, adding further emphasis to the affirmation.
[10:8] 70 tn The phrase שְׁמֹנֶה עֶשְׂרֵה שָׁנָה (shemoneh ’esreh shanah) could be translated “eighteen years,” but this would be difficult after the reference to “that year.” It is possible that v. 8b is parenthetical, referring to an eighteen year long period of oppression east of the Jordan which culminated in hostilities against all Israel (including Judah, see v. 9) in the eighteenth year. It is simpler to translate the phrase as an ordinal number, though the context does not provide the point of reference. (See Gen 14:4-5 and R. G. Boling, Judges [AB], 191-92.) In this case, the following statement specifies which “Israelites” are in view.
[10:9] 71 tn Heb “the house of Ephraim.”
[10:9] 72 tn Or “Israel experienced great distress.” Perhaps here the verb has the nuance “hemmed in.”
[10:10] 73 tn Or “served”; or “followed.”
[10:12] 74 tc The translation follows the LXX which reads “Midian”; the Hebrew text has “Maon.”
[10:12] 75 tn The words “Did I not deliver you” are interpretive. The Hebrew text simply reads, “Is it not from Egypt…when they oppressed you?” Perhaps the incomplete sentence reflects the
[10:13] 77 tn Or “served”; or “followed.”
[10:14] 78 tn Heb “in your time of trouble.”
[10:15] 79 tn Heb “according to all whatever is good in your eyes.”
[10:15] 80 sn You do to us as you see fit, but deliver us today. The request seems contradictory, but it can be explained in one of two ways. They may be asking for relief from their enemies and direct discipline from God’s hand. Or they may mean, “In the future you can do whatever you like to us, but give us relief from what we’re suffering right now.”
[10:16] 81 tn Heb “from their midst.”
[10:16] 82 tn Or “served”; or “followed.”
[10:16] 83 tn Heb “And his spirit grew short [i.e., impatient] with the suffering of Israel.” The Hebrew noun נֶפֶשׁ (nefesh) also appears as the subject of the verb קָצַר (qatsar) in Num 21:4 (the Israelites grow impatient wandering in the wilderness), Judg 16:16 (Samson grows impatient with Delilah’s constant nagging), and Zech 11:8 (Zechariah grows impatient with the three negligent “shepherds”).
[10:17] 84 tn Or “were summoned;” or “were mustered.”
[10:18] 85 tn Heb “the people, the officers.”
[10:18] 86 tn Heb “Who is the man who will begin fighting.”
[5:17] 87 tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:17] 88 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[5:17] 89 tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.
[5:17] 90 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
[5:17] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:17] 91 tc Most
[5:18] 92 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
[5:18] 93 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
[5:18] 94 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[5:18] 95 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[5:18] 96 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 97 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
[5:19] 98 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 99 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
[5:19] 100 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
[5:19] 101 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
[5:19] 102 tn Grk “in the midst.”
[5:19] 103 sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
[5:20] 104 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 105 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 106 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[5:20] 107 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
[5:20] 108 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
[5:20] sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[5:21] 109 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 110 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
[5:21] 111 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 112 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 113 tn Grk “this one” (οὗτος, Joutos).
[5:21] 114 sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[5:22] 115 sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
[5:22] 116 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
[5:22] 117 tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
[5:22] 118 tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”
[5:23] 119 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[5:24] 120 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[5:24] 121 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[5:24] 122 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
[5:24] sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[5:24] 123 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
[5:24] 124 tn Grk “to your house.”
[5:25] 125 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 126 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
[5:25] 127 tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
[5:25] 128 sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
[5:26] 129 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 130 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 131 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
[5:26] 132 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 133 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
[5:26] 134 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
[5:26] 135 sn See the note on today in 2:11.
[5:27] 136 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 137 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 138 sn See the note on tax collectors in 3:12.
[5:27] 139 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
[5:27] 140 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[5:27] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[5:27] 141 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[5:28] 142 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 143 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
[5:29] 144 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:29] 145 sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.
[5:29] 146 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:29] 147 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
[5:30] 148 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
[5:30] 149 sn See the note on Pharisees in 5:17.
[5:30] 150 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
[5:30] 151 tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.
[5:30] 152 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.
[5:31] 153 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:31] 154 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
[5:32] 155 sn I have not come is another commission statement by Jesus; see 4:43-44.
[5:32] 156 sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.
[5:33] 157 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 158 tc Most
[5:33] sn John refers to John the Baptist.
[5:33] 159 sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[5:33] 160 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 161 sn See the note on Pharisees in 5:17.
[5:33] 162 tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).
[5:34] 163 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
[5:34] 164 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
[5:34] 165 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[5:34] 166 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
[5:35] 167 sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
[5:35] 168 tn Grk “then in those days.”
[5:36] 169 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
[5:36] 170 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 171 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 172 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
[5:37] 173 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[5:38] 174 tc Most
[5:38] sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[5:39] 175 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 176 tc ‡ Although most
[5:39] 177 tc Most
[5:39] tn Grk “good.”
[5:39] sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).
