6:47 “Everyone who comes to me and listens to my words and puts them into practice 25 – I will show you what he is like:
11:53 When he went out from there, the experts in the law 42 and the Pharisees began to oppose him bitterly, 43 and to ask him hostile questions 44 about many things,
12:8 “I 49 tell you, whoever acknowledges 50 me before men, 51 the Son of Man will also acknowledge 52 before God’s angels.
14:1 Now 58 one Sabbath when Jesus went to dine 59 at the house of a leader 60 of the Pharisees, 61 they were watching 62 him closely.
14:7 Then 63 when Jesus 64 noticed how the guests 65 chose the places of honor, 66 he told them a parable. He said to them,
15:8 “Or what woman, if she has ten silver coins 72 and loses 73 one of them, 74 does not light a lamp, sweep 75 the house, and search thoroughly until she finds it?
1 tn Grk “And soldiers.”
2 tn Grk “And what should we ourselves do?”
3 tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
4 tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
5 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
6 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
7 sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.
8 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
9 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
10 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
11 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
12 tn Or “let down.”
13 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.
14 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
15 sn See the note on Pharisees in 5:17.
16 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
17 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.
18 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.
19 tn Grk “because 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).
20 tn Or “forefathers”; Grk “fathers.”
21 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
22 tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
23 sn See the note on the word sinners in v. 32.
24 tn Grk “to receive as much again.”
25 tn Grk “and does them.”
26 tn Here δέ (de) has not been translated.
27 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).
28 tn Or “implored.”
29 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
30 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
31 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
32 tn Grk “a flow of blood.”
33 tc ‡ Most
34 tn Here καί (kai) has not been translated because of differences between Greek and English style.
35 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
36 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
37 tn Grk “in those days.”
38 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
39 sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.
40 tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.
41 tn This is an emphatic double negative in the Greek text.
42 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
43 tn Or “terribly.”
44 tn For this term see L&N 33.183.
45 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
46 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
47 tn The direct object (“you”) is understood.
48 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
49 tn Here δέ (de) has not been translated.
50 tn Or “confesses.”
51 tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.
52 sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.
53 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
54 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
55 tn Or “administrator,” “steward” (L&N 37.39).
56 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
57 tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.
58 tn Grk “Now it happened that one.” 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.
59 tn Grk “to eat bread,” an idiom for participating in a meal.
60 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
61 sn See the note on Pharisees in 5:17.
62 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
63 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
64 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
65 tn Grk “those who were invited.”
66 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
67 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
68 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
69 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
70 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
71 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
72 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
73 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.
74 tn Grk “one coin.”
75 tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
76 tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).
77 tn Or “we have only done what we were supposed to do.”
78 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
79 sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.
80 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
81 tn Grk “my beloved son.” See comment at Luke 3:22.
82 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
83 tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.
84 sn See Jer 4:13-22; 14:12; 21:6-7.
85 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
86 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
87 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
88 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
89 tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.
90 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
91 tn Or “preached,” “announced.”
92 sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
93 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.