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Lukas 6:20-21


6:20 Then 1  he looked up 2  at his disciples and said:

“Blessed 3  are you who are poor, 4  for the kingdom of God belongs 5  to you.

6:21 “Blessed are you who hunger 6  now, for you will be satisfied. 7 

“Blessed are you who weep now, for you will laugh. 8 

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this 9  the Lord appointed seventy-two 10  others and sent them on ahead of him two by two into every town 11  and place where he himself was about to go.

Lukas 10:13-14


10:13 “Woe to you, Chorazin! 12  Woe to you, Bethsaida! For if 13  the miracles 14  done in you had been done in Tyre 15  and Sidon, 16  they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you!

Lukas 13:25-29

13:25 Once 17  the head of the house 18  gets up 19  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 20  let us in!’ 21  But he will answer you, 22  ‘I don’t know where you come from.’ 23  13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 24  13:27 But 25  he will reply, 26  ‘I don’t know where you come from! 27  Go away from me, all you evildoers!’ 28  13:28 There will be weeping and gnashing of teeth 29  when you see Abraham, Isaac, Jacob, 30  and all the prophets in the kingdom of God 31  but you yourselves thrown out. 32  13:29 Then 33  people 34  will come from east and west, and from north and south, and take their places at the banquet table 35  in the kingdom of God. 36 

Lukas 14:15

The Parable of the Great Banquet

14:15 When 37  one of those at the meal with Jesus 38  heard this, he said to him, “Blessed is everyone 39  who will feast 40  in the kingdom of God!” 41 

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[6:20]  1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  2 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  3 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  4 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  5 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[6:21]  6 sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[6:21]  7 sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[6:21]  8 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[10:1]  9 tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  10 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  11 tn Or “city.”

[10:13]  12 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  13 tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  14 tn Or “powerful deeds.”

[10:13]  15 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  16 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[10:13]  map For location see Map1 A1; JP3 F3; JP4 F3.

[13:25]  17 tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  18 tn Or “the master of the household.”

[13:25]  19 tn Or “rises,” or “stands up.”

[13:25]  20 tn Or “Sir.”

[13:25]  21 tn Grk “Open to us.”

[13:25]  22 tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  23 sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[13:26]  24 sn This term refers to wide streets, and thus suggests the major streets of a city.

[13:27]  25 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  26 tc Most mss (Ì75* A D L W Θ Ψ 070 Ë1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

[13:27]  27 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  28 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:28]  29 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  30 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  31 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  32 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:29]  33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  34 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  35 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  36 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.

[14:15]  37 tn Here δέ (de) has not been translated.

[14:15]  38 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  39 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  40 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  41 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.

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