Lukas 10:1--11:54
Konteks10:1 After this 1 the Lord appointed seventy-two 2 others and sent them on ahead of him two by two into every town 3 and place where he himself was about to go. 10:2 He 4 said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest 5 to send out 6 workers into his harvest. 10:3 Go! I 7 am sending you out like lambs 8 surrounded by wolves. 9 10:4 Do not carry 10 a money bag, 11 a traveler’s bag, 12 or sandals, and greet no one on the road. 13 10:5 Whenever 14 you enter a house, 15 first say, ‘May peace 16 be on this house!’ 10:6 And if a peace-loving person 17 is there, your peace will remain on him, but if not, it will return to you. 18 10:7 Stay 19 in that same house, eating and drinking what they give you, 20 for the worker deserves his pay. 21 Do not move around from house to house. 10:8 Whenever 22 you enter a town 23 and the people 24 welcome you, eat what is set before you. 10:9 Heal 25 the sick in that town 26 and say to them, ‘The kingdom of God 27 has come upon 28 you!’ 10:10 But whenever 29 you enter a town 30 and the people 31 do not welcome 32 you, go into its streets 33 and say, 10:11 ‘Even the dust of your town 34 that clings to our feet we wipe off 35 against you. 36 Nevertheless know this: The kingdom of God has come.’ 37 10:12 I tell you, it will be more bearable on that day for Sodom 38 than for that town! 39
10:13 “Woe to you, Chorazin! 40 Woe to you, Bethsaida! For if 41 the miracles 42 done in you had been done in Tyre 43 and Sidon, 44 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! 10:15 And you, Capernaum, 45 will you be exalted to heaven? 46 No, you will be thrown down to Hades! 47
10:16 “The one who listens 48 to you listens to me, 49 and the one who rejects you rejects me, and the one who rejects me rejects 50 the one who sent me.” 51
10:17 Then 52 the seventy-two 53 returned with joy, saying, “Lord, even the demons submit to 54 us in your name!” 55 10:18 So 56 he said to them, “I saw 57 Satan fall 58 like lightning 59 from heaven. 10:19 Look, I have given you authority to tread 60 on snakes and scorpions 61 and on the full force of the enemy, 62 and nothing will 63 hurt you. 10:20 Nevertheless, do not rejoice that 64 the spirits submit to you, but rejoice 65 that your names stand written 66 in heaven.”
10:21 On that same occasion 67 Jesus 68 rejoiced 69 in the Holy Spirit and said, “I praise 70 you, Father, Lord 71 of heaven and earth, because 72 you have hidden these things from the wise 73 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 74 10:22 All things have been given to me by my Father. 75 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 76 to reveal him.”
10:23 Then 77 Jesus 78 turned 79 to his 80 disciples and said privately, “Blessed 81 are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see 82 what you see but did not see it, and to hear what you hear but did not hear it.”
10:25 Now 83 an expert in religious law 84 stood up to test Jesus, 85 saying, “Teacher, what must I do to inherit eternal life?” 86 10:26 He said to him, “What is written in the law? How do you understand it?” 87 10:27 The expert 88 answered, “Love 89 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, 90 and love your neighbor as yourself.” 91 10:28 Jesus 92 said to him, “You have answered correctly; 93 do this, and you will live.”
10:29 But the expert, 94 wanting to justify 95 himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 96 “A man was going down 97 from Jerusalem 98 to Jericho, 99 and fell into the hands of robbers, who stripped him, beat 100 him up, and went off, leaving him half dead. 101 10:31 Now by chance 102 a priest was going down that road, but 103 when he saw the injured man 104 he passed by 105 on the other side. 106 10:32 So too a Levite, when he came up to 107 the place and saw him, 108 passed by on the other side. 10:33 But 109 a Samaritan 110 who was traveling 111 came to where the injured man 112 was, and when he saw him, he felt compassion for him. 113 10:34 He 114 went up to him 115 and bandaged his wounds, pouring oil 116 and wine on them. Then 117 he put him on 118 his own animal, 119 brought him to an inn, and took care of him. 10:35 The 120 next day he took out two silver coins 121 and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ 122 10:36 Which of these three do you think became a neighbor 123 to the man who fell into the hands of the robbers?” 10:37 The expert in religious law 124 said, “The one who showed mercy 125 to him.” So 126 Jesus said to him, “Go and do 127 the same.”
10:38 Now as they went on their way, Jesus 128 entered a certain village where a woman named Martha welcomed him as a guest. 129 10:39 She 130 had a sister named Mary, who sat 131 at the Lord’s feet 132 and listened to what he said. 10:40 But Martha was distracted 133 with all the preparations she had to make, 134 so 135 she came up to him and said, “Lord, don’t you care 136 that my sister has left me to do all the work 137 alone? Tell 138 her to help me.” 10:41 But the Lord 139 answered her, 140 “Martha, Martha, 141 you are worried and troubled 142 about many things, 10:42 but one thing 143 is needed. Mary has chosen the best 144 part; it will not be taken away from her.”
11:1 Now 145 Jesus 146 was praying in a certain place. When 147 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 148 taught 149 his disciples.” 11:2 So he said to them, “When you pray, 150 say:
Father, 151 may your name be honored; 152
may your kingdom come. 153
11:3 Give us each day our daily bread, 154
11:4 and forgive us our sins,
for we also forgive everyone who sins 155 against us.
And do not lead us into temptation.” 156
11:5 Then 157 he said to them, “Suppose one of you 158 has a friend, and you go to him 159 at midnight and say to him, ‘Friend, lend me three loaves of bread, 160 11:6 because a friend of mine has stopped here while on a journey, 161 and I have nothing to set before 162 him.’ 11:7 Then 163 he will reply 164 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 165 I cannot get up and give you anything.’ 166 11:8 I tell you, even though the man inside 167 will not get up and give him anything because he is his friend, yet because of the first man’s 168 sheer persistence 169 he will get up and give him whatever he needs.
11:9 “So 170 I tell you: Ask, 171 and it will be given to you; seek, and you will find; knock, and the door 172 will be opened for you. 11:10 For everyone who asks 173 receives, and the one who seeks finds, and to the one who knocks, the door 174 will be opened. 11:11 What father among you, if your 175 son asks for 176 a fish, will give him a snake 177 instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 178 11:13 If you then, although you are 179 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 180 to those who ask him!”
11:14 Now 181 he was casting out a demon that was mute. 182 When 183 the demon had gone out, the man who had been mute began to speak, 184 and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 185 the ruler 186 of demons, he casts out demons.” 11:16 Others, to test 187 him, 188 began asking for 189 a sign 190 from heaven. 11:17 But Jesus, 191 realizing their thoughts, said to them, 192 “Every kingdom divided against itself is destroyed, 193 and a divided household falls. 194 11:18 So 195 if 196 Satan too is divided against himself, how will his kingdom stand? I ask you this because 197 you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 198 cast them 199 out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 200 of God, then the kingdom of God 201 has already overtaken 202 you. 11:21 When a strong man, 203 fully armed, guards his own palace, 204 his possessions are safe. 205 11:22 But 206 when a stronger man 207 attacks 208 and conquers him, he takes away the first man’s 209 armor on which the man relied 210 and divides up 211 his plunder. 212 11:23 Whoever is not with me is against me, 213 and whoever does not gather with me scatters. 214
11:24 “When an unclean spirit 215 goes out of a person, 216 it passes through waterless places 217 looking for rest but 218 not finding any. Then 219 it says, ‘I will return to the home I left.’ 220 11:25 When it returns, 221 it finds the house 222 swept clean and put in order. 223 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 224 the last state of that person 225 is worse than the first.” 226
11:27 As 227 he said these things, a woman in the crowd spoke out 228 to him, “Blessed is the womb 229 that bore you and the breasts at which you nursed!” 230 11:28 But he replied, 231 “Blessed rather are those who hear the word of God and obey 232 it!”
11:29 As 233 the crowds were increasing, Jesus 234 began to say, “This generation is a wicked generation; it looks for a sign, 235 but no sign will be given to it except the sign of Jonah. 236 11:30 For just as Jonah became a sign to the people of Nineveh, 237 so the Son of Man will be a sign 238 to this generation. 239 11:31 The queen of the South 240 will rise up at the judgment 241 with the people 242 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 243 something greater 244 than Solomon is here! 11:32 The people 245 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 246 – and now, 247 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 248 or under a basket, 249 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, 250 your whole body is full of light, but when it is diseased, 251 your body is full of darkness. 11:35 Therefore see to it 252 that the light in you 253 is not darkness. 11:36 If 254 then 255 your whole body is full of light, with no part in the dark, 256 it will be as full of light as when the light of a lamp shines on you.” 257
11:37 As he spoke, 258 a Pharisee 259 invited Jesus 260 to have a meal with him, so he went in and took his place at the table. 261 11:38 The 262 Pharisee was astonished when he saw that Jesus 263 did not first wash his hands 264 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 265 the outside of the cup and the plate, but inside you are full of greed and wickedness. 266 11:40 You fools! 267 Didn’t the one who made the outside make the inside as well? 268 11:41 But give from your heart to those in need, 269 and 270 then everything will be clean for you. 271
11:42 “But woe to you Pharisees! 272 You give a tenth 273 of your mint, 274 rue, 275 and every herb, yet you neglect justice 276 and love for God! But you should have done these things without neglecting the others. 277 11:43 Woe to you Pharisees! You love the best seats 278 in the synagogues 279 and elaborate greetings 280 in the marketplaces! 11:44 Woe to you! 281 You are like unmarked graves, and people 282 walk over them without realizing it!” 283
11:45 One of the experts in religious law 284 answered him, “Teacher, when you say these things you insult 285 us too.” 11:46 But Jesus 286 replied, 287 “Woe to you experts in religious law as well! 288 You load people 289 down with burdens difficult to bear, yet you yourselves refuse to touch 290 the burdens with even one of your fingers! 11:47 Woe to you! You build 291 the tombs of the prophets whom your ancestors 292 killed. 11:48 So you testify that you approve of 293 the deeds of your ancestors, 294 because they killed the prophets 295 and you build their 296 tombs! 297 11:49 For this reason also the wisdom 298 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 299 for the blood of all the prophets that has been shed since the beginning 300 of the world, 301 11:51 from the blood of Abel 302 to the blood of Zechariah, 303 who was killed 304 between the altar and the sanctuary. 305 Yes, I tell you, it will be charged against 306 this generation. 11:52 Woe to you experts in religious law! You have taken away 307 the key to knowledge! You did not go in yourselves, and you hindered 308 those who were going in.”
11:53 When he went out from there, the experts in the law 309 and the Pharisees began to oppose him bitterly, 310 and to ask him hostile questions 311 about many things, 11:54 plotting against 312 him, to catch 313 him in something he might say.
[10:1] 1 tn Grk “And after these things.” Here δέ (de) has not been translated.
[10:1] 2 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.
[10:2] 4 tn Here δέ (de) has not been translated.
[10:2] 5 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[10:2] 6 tn Grk “to thrust out.”
[10:3] 7 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:3] 8 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.
[10:3] 9 sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.
[10:4] 10 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
[10:4] 11 tn Traditionally, “a purse.”
[10:4] 12 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:4] 13 tn Or “no one along the way.”
[10:5] 14 tn Here δέ (de) has not been translated.
[10:5] 15 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
[10:5] 16 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
[10:6] 17 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
[10:6] 18 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
[10:7] 19 tn Here δέ (de) has not been translated.
[10:7] 20 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
[10:7] 21 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
[10:8] 22 tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:8] 23 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
[10:8] 24 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:9] 25 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:9] sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
[10:9] 26 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
[10:9] 27 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.
[10:9] 28 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
[10:10] 29 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
[10:10] 31 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:10] 32 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
[10:10] 33 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
[10:11] 35 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
[10:11] 36 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
[10:11] 37 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
[10:12] 38 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
[10:13] 40 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
[10:13] 41 tn This introduces a second class (contrary to fact) condition in the Greek text.
[10:13] 42 tn Or “powerful deeds.”
[10:13] 43 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[10:13] 44 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.
[10:15] 45 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[10:15] map For location see Map1 D2; Map2 C3; Map3 B2.
[10:15] 46 tn The interrogative particle introducing this question expects a negative reply.
[10:15] 47 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
[10:16] 48 tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
[10:16] 49 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
[10:16] 50 tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.
[10:16] 51 sn The one who sent me refers to God.
[10:17] 52 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:17] 53 tc See the tc note on the number “seventy-two” in Luke 10:1.
[10:17] 54 tn Or “the demons obey”; see L&N 36.18.
[10:17] 55 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
[10:18] 56 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.
[10:18] 57 tn This is an imperfect tense verb.
[10:18] 58 tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
[10:18] 59 tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).
[10:19] 60 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
[10:19] 61 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.
[10:19] 62 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.
[10:19] sn The enemy is a reference to Satan (mentioned in v. 18).
[10:19] 63 tn This is an emphatic double negative in the Greek text.
[10:20] 64 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
[10:20] 65 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
[10:20] 66 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
[10:21] 67 tn Grk “In that same hour” (L&N 67.1).
[10:21] 68 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:21] 69 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
[10:21] 71 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[10:21] 73 sn See 1 Cor 1:26-31.
[10:21] 74 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[10:22] 75 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[10:22] 76 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[10:23] 77 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:23] 78 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:23] 79 tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.
[10:23] 80 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[10:23] 81 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
[10:24] 82 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
[10:25] 83 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:25] 84 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
[10:25] 85 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[10:25] 86 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
[10:26] 87 tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[10:27] 88 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:27] 89 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[10:27] 90 sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[10:27] 91 tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
[10:28] 92 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:28] 93 sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.
[10:29] 94 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.
[10:29] sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).
[10:30] 96 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
[10:30] 97 sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
[10:30] 98 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:30] 99 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:30] 100 tn Grk “and beat,” 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.
[10:30] 101 sn That is, in a state between life and death; severely wounded.
[10:31] 102 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
[10:31] 103 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.
[10:31] 104 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
[10:31] 105 sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.
[10:31] 106 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
[10:32] 107 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
[10:32] 108 tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.
[10:33] 109 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
[10:33] 110 tn This is at the beginning of the clause, in emphatic position in the Greek text.
[10:33] 111 tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).
[10:33] 112 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
[10:33] 113 tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.
[10:33] sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.
[10:34] 114 tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:34] 115 tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[10:34] 116 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
[10:34] 117 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
[10:34] 118 tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
[10:34] 119 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
[10:35] 120 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:35] 121 tn Grk “two denarii.”
[10:35] sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.
[10:35] 122 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
[10:36] 123 sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.
[10:37] 124 tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:37] 125 sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
[10:37] 126 tn Here δέ (de) has been translated as “so” to indicate the concluding summary.
[10:37] 127 tn This recalls the verb of the earlier reply in v. 28.
[10:38] 128 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:38] 129 tc Most
[10:38] tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
[10:39] 130 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:39] 131 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
[10:39] 132 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
[10:40] 133 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
[10:40] 134 tn Grk “with much serving.”
[10:40] 135 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
[10:40] 136 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
[10:40] 137 tn Grk “has left me to serve alone.”
[10:40] 138 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
[10:41] 139 tc Most
[10:41] 140 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
[10:41] 141 sn The double vocative Martha, Martha communicates emotion.
[10:41] 142 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
[10:42] 143 tc Or, with some
[10:42] 144 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
[11:1] 145 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] 146 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 147 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 148 sn John refers to John the Baptist.
[11:1] 149 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] 150 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] 151 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] 152 tn Grk “hallowed be your name.”
[11:2] 153 tc Most
[11:2] sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[11:3] 154 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] 155 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] 156 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] 157 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:5] 158 tn Grk “Who among you will have a friend and go to him.”
[11:5] 159 tn Grk “he will go to him.”
[11:5] 160 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
[11:6] 161 tn Grk “has come to me from the road.”
[11:6] 162 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] 163 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 164 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 165 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] 166 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] 167 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 168 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 169 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] 170 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 171 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] 172 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 173 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 174 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:11] 175 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[11:11] 176 tc Most
[11:11] 177 sn The snake probably refers to a water snake.
[11:12] 178 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
[11:13] 179 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
[11:13] 180 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] 181 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 182 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] 183 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] 184 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] 185 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] 187 tn Grk “testing”; the participle is taken as indicating the purpose of the demand.
[11:16] 188 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] 189 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] 190 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] 191 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:17] 192 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] 193 tn Or “is left in ruins.”
[11:17] 194 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] 195 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] 196 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] 197 tn Grk “because.” “I ask you this” is supplied for the sake of English.
[11:19] 198 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] 199 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] 200 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] 201 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] 202 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] 203 tn The referent of the expression “a strong man” is Satan.
[11:21] 204 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] 205 tn Grk “his goods are in peace.”
[11:22] 206 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 207 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 208 tn Grk “stronger man than he attacks.”
[11:22] 209 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 210 tn Grk “on which he relied.”
[11:22] 211 tn Or “and distributes.”
[11:22] 212 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] 213 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] 214 sn For the image of scattering, see Pss. Sol. 17:18.
[11:24] 215 sn This is a reference to an evil spirit. See Luke 4:33.
[11:24] 216 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:24] 217 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] 218 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:24] 219 tc ‡ Most
[11:24] 220 tn Grk “I will return to my house from which I came.”
[11:25] 222 tn The words “the house” are not in Greek but are implied.
[11:25] 223 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] 224 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[11:26] 225 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:26] 226 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
[11:27] 227 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] 228 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] 229 tn For this term see L&N 8.69.
[11:27] 230 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] 232 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
[11:29] 233 tn Here δέ (de) has not been translated.
[11:29] 234 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 235 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] 236 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] 237 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
[11:30] 238 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] 239 tc Only the Western ms D and a few Itala
[11:31] 240 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] 241 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
[11:31] 242 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] 244 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] 245 tn See the note on the word “people” in v. 31.
[11:32] 246 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] 248 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] 249 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] 250 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] 251 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] 252 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
[11:35] 253 sn Here you is a singular pronoun, individualizing the application.
[11:36] 254 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
[11:36] 255 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] 256 tn Grk “not having any part dark.”
[11:36] 257 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
[11:37] 258 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] 259 sn See the note on Pharisees in 5:17.
[11:37] 260 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 261 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] 262 tn Here δέ (de) has not been translated.
[11:38] 263 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 264 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] 265 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] 267 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] 268 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] 269 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] 270 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] 271 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] 272 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] 273 tn Or “you tithe mint.”
[11:42] 274 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 275 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] 276 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 277 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 278 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] 279 sn See the note on synagogues in 4:15.
[11:43] 280 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] 281 tc Most
[11:44] 282 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 283 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] 284 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 285 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 286 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 288 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 289 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 290 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] 291 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] 292 tn Or “forefathers”; Grk “fathers.”
[11:48] 293 tn Grk “you are witnesses and approve of.”
[11:48] 294 tn Or “forefathers”; Grk “fathers.”
[11:48] 295 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 296 tn “Their,” i.e., the prophets.
[11:48] 297 tc The majority of
[11:49] 298 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 299 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] 300 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 301 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 302 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 303 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 304 tn Or “who perished.”
[11:51] 305 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] 306 tn Or “required from.”
[11:52] 307 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] 308 tn Or “you tried to prevent.”
[11:53] 309 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 311 tn For this term see L&N 33.183.
[11:54] 312 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 313 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.
