Lukas 5:33--6:49
Konteks5:33 Then 1 they said to him, “John’s 2 disciples frequently fast 3 and pray, 4 and so do the disciples of the Pharisees, 5 but yours continue to eat and drink.” 6 5:34 So 7 Jesus said to them, “You cannot make the wedding guests 8 fast while the bridegroom 9 is with them, can you? 10 5:35 But those days are coming, and when the bridegroom is taken from them, 11 at that time 12 they will fast.” 5:36 He also told them a parable: 13 “No one tears a patch from a new garment and sews 14 it on an old garment. If he does, he will have torn 15 the new, and the piece from the new will not match the old. 16 5:37 And no one pours new wine into old wineskins. 17 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. 18 5:39 19 No 20 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 21
6:1 Jesus 22 was going through the grain fields on 23 a Sabbath, 24 and his disciples picked some heads of wheat, 25 rubbed them in their hands, and ate them. 26 6:2 But some of the Pharisees 27 said, “Why are you 28 doing what is against the law 29 on the Sabbath?” 6:3 Jesus 30 answered them, 31 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 32 and ate the sacred bread, 33 which is not lawful 34 for any to eat but the priests alone, and 35 gave it to his companions?” 36 6:5 Then 37 he said to them, “The Son of Man is lord 38 of the Sabbath.”
6:6 On 39 another Sabbath, Jesus 40 entered the synagogue 41 and was teaching. Now 42 a man was there whose right hand was withered. 43 6:7 The experts in the law 44 and the Pharisees 45 watched 46 Jesus 47 closely to see if 48 he would heal on the Sabbath, 49 so that they could find a reason to accuse him. 6:8 But 50 he knew 51 their thoughts, 52 and said to the man who had the withered hand, “Get up and stand here.” 53 So 54 he rose and stood there. 6:9 Then 55 Jesus said to them, “I ask you, 56 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 57 looking around 58 at them all, he said to the man, 59 “Stretch out your hand.” The man 60 did so, and his hand was restored. 61 6:11 But they were filled with mindless rage 62 and began debating with one another what they would do 63 to Jesus.
6:12 Now 64 it was during this time that Jesus 65 went out to the mountain 66 to pray, and he spent all night 67 in prayer to God. 68 6:13 When 69 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 70 6:14 Simon 71 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 72 6:15 Matthew, Thomas, 73 James the son of Alphaeus, Simon who was called the Zealot, 74 6:16 Judas the son of James, and Judas Iscariot, 75 who became a traitor.
6:17 Then 76 he came down with them and stood on a level place. 77 And a large number 78 of his disciples had gathered 79 along with 80 a vast multitude from all over Judea, from 81 Jerusalem, 82 and from the seacoast of Tyre 83 and Sidon. 84 They came to hear him and to be healed 85 of their diseases, 6:18 and those who suffered from 86 unclean 87 spirits were cured. 6:19 The 88 whole crowd was trying to touch him, because power 89 was coming out from him and healing them all.
6:20 Then 90 he looked up 91 at his disciples and said:
“Blessed 92 are you who are poor, 93 for the kingdom of God belongs 94 to you.
6:21 “Blessed are you who hunger 95 now, for you will be satisfied. 96
“Blessed are you who weep now, for you will laugh. 97
6:22 “Blessed are you when people 98 hate you, and when they exclude you and insult you and reject you as evil 99 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 100 your reward is great in heaven. For their ancestors 101 did the same things to the prophets. 102
6:24 “But woe 103 to you who are rich, for you have received 104 your comfort 105 already.
6:25 “Woe to you who are well satisfied with food 106 now, for you will be hungry.
“Woe to you 107 who laugh 108 now, for you will mourn and weep.
6:26 “Woe to you 109 when all people 110 speak well of you, for their ancestors 111 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 112 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 113 you. 6:29 To the person who strikes you on the cheek, 114 offer the other as well, 115 and from the person who takes away your coat, 116 do not withhold your tunic 117 either. 118 6:30 Give to everyone who asks you, 119 and do not ask for your possessions 120 back 121 from the person who takes them away. 6:31 Treat others 122 in the same way that you would want them to treat you. 123
6:32 “If 124 you love those who love you, what credit is that to you? For even sinners 125 love those who love them. 126 6:33 And 127 if you do good to those who do good to you, what credit is that to you? Even 128 sinners 129 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 130 what credit is that to you? Even sinners 131 lend to sinners, so that they may be repaid in full. 132 6:35 But love your enemies, and do good, and lend, expecting nothing back. 133 Then 134 your reward will be great, and you will be sons 135 of the Most High, 136 because he is kind to ungrateful and evil people. 137 6:36 Be merciful, 138 just as your Father is merciful.
6:37 “Do 139 not judge, 140 and you will not be judged; 141 do not condemn, and you will not be condemned; forgive, 142 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 143 will be poured 144 into your lap. For the measure you use will be the measure you receive.” 145
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 146 Won’t they both fall 147 into a pit? 6:40 A disciple 148 is not greater than 149 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 150 do you see the speck 151 in your brother’s eye, but fail to see 152 the beam of wood 153 in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.
6:43 “For 154 no good tree bears bad 155 fruit, nor again 156 does a bad tree bear good fruit, 6:44 for each tree is known 157 by its own fruit. For figs are not gathered 158 from thorns, nor are grapes picked 159 from brambles. 160 6:45 The good person out of the good treasury of his 161 heart 162 produces good, and the evil person out of his evil treasury 163 produces evil, for his mouth speaks 164 from what fills 165 his heart.
6:46 “Why 166 do you call me ‘Lord, Lord,’ 167 and don’t do what I tell you? 168
6:47 “Everyone who comes to me and listens to my words and puts them into practice 169 – I will show you what he is like: 6:48 He is like a man 170 building a house, who dug down deep, 171 and laid the foundation on bedrock. When 172 a flood came, the river 173 burst against that house but 174 could not shake it, because it had been well built. 175 6:49 But the person who hears and does not put my words into practice 176 is like a man who built a house on the ground without a foundation. When 177 the river burst against that house, 178 it collapsed immediately, and was utterly destroyed!” 179
[5:33] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 2 tc Most
[5:33] sn John refers to John the Baptist.
[5:33] 3 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] 4 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 5 sn See the note on Pharisees in 5:17.
[5:33] 6 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] 7 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] 8 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] 9 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] 10 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] 11 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] 12 tn Grk “then in those days.”
[5:36] 13 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] 14 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 15 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 16 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] 17 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] 18 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] 19 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 20 tc ‡ Although most
[5:39] 21 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).
[6:1] 22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 23 tn Grk “Now 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.
[6:1] 24 tc Most later
[6:1] 25 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[6:1] 26 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
[6:2] 27 sn See the note on Pharisees in 5:17.
[6:2] 28 tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.
[6:2] 29 sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.
[6:3] 30 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 31 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[6:4] 33 tn Grk “the bread of presentation.”
[6:4] sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).
[6:4] 34 sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[6:4] 35 tc Most
[6:4] 36 tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.
[6:4] sn See 1 Sam 21:1-6.
[6:5] 37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 38 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
[6:5] sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
[6:6] 39 tn Grk “Now 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.
[6:6] 40 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 41 sn See the note on synagogues in 4:15.
[6:6] 42 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.
[6:6] 43 tn Grk “a man was there and his right hand was withered.”
[6:6] sn Withered means the man’s hand was shrunken and paralyzed.
[6:7] 44 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 45 sn See the note on Pharisees in 5:17.
[6:7] 46 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
[6:7] 47 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 48 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 49 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[6:8] 50 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 51 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 52 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 53 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 54 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 55 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 56 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
[6:10] 57 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 58 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).
[6:10] 59 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 60 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 61 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[6:11] 62 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
[6:11] 63 tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
[6:12] 64 tn Grk “Now it happened that in.” 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.
[6:12] 65 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 66 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
[6:12] sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[6:12] 67 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 68 tn This is an objective genitive, so prayer “to God.”
[6:13] 69 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 70 sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
[6:14] 71 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[6:14] 72 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 73 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 74 sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).
[6:16] 75 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[6:17] 76 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 77 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
[6:17] 78 tn Grk “large crowd.”
[6:17] 79 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
[6:17] 81 tn Grk “and from,” 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.
[6:17] 82 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 83 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 84 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
[6:17] map For location see Map1 A1; JP3 F3; JP4 F3.
[6:17] 85 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
[6:18] 86 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 87 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 88 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 89 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
[6:20] 90 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 91 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] 92 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] 93 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] 94 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] 95 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] 96 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] 97 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
[6:22] 98 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 99 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.
[6:22] sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.
[6:23] 100 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).
[6:23] 101 tn Or “forefathers”; Grk “fathers.”
[6:23] 102 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[6:24] 103 sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.
[6:24] 104 sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.
[6:24] 105 tn Grk “your consolation.”
[6:25] 106 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
[6:25] 107 tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë1,13 579 700 892 1241 2542 al), though found in most (Ì75 A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.
[6:25] 108 sn That is, laugh with happiness and joy.
[6:26] 109 tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.
[6:26] 110 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:26] 111 tn Or “forefathers”; Grk “fathers.”
[6:27] 112 sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.
[6:28] 113 tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).
[6:29] 114 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
[6:29] 115 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
[6:29] 117 tn See the note on the word “tunics” in 3:11.
[6:29] 118 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
[6:30] 119 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
[6:30] 120 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
[6:30] 121 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.
[6:31] 122 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:31] 123 sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.
[6:32] 124 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
[6:32] 125 sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.
[6:32] 126 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.
[6:33] 127 tc ‡ Three key
[6:33] 128 tc Most
[6:33] 129 sn See the note on the word sinners in v. 32.
[6:34] 130 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.
[6:34] 131 sn See the note on the word sinners in v. 32.
[6:34] 132 tn Grk “to receive as much again.”
[6:35] 134 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[6:35] 135 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
[6:35] 136 sn That is, “sons of God.”
[6:35] 137 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
[6:36] 138 sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
[6:37] 139 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 140 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.
[6:37] 141 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
[6:37] 142 sn On forgive see Luke 11:4; 1 Pet 3:7.
[6:38] 143 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
[6:38] 144 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
[6:38] 145 tn Grk “by [the measure] with which you measure it will be measured back to you.”
[6:39] 146 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 he?”).
[6:39] 147 sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.
[6:40] 149 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.
[6:41] 150 tn Here δέ (de) has not been translated.
[6:41] 151 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
[6:41] 152 tn Or “do not notice.”
[6:41] 153 sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
[6:43] 154 tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.
[6:43] 155 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
[6:43] 156 tc Most
[6:44] 157 sn The principle of the passage is that one produces what one is.
[6:44] 158 tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
[6:44] 159 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
[6:44] 160 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).
[6:44] sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.
[6:45] 161 tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).
[6:45] 162 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.
[6:45] 163 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 164 sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).
[6:45] 165 tn Grk “for out of the abundance of the heart his mouth speaks.”
[6:46] 166 tn Here δέ (de) has not been translated.
[6:46] 167 tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[6:46] 168 sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.
[6:47] 169 tn Grk “and does them.”
[6:48] 170 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
[6:48] 171 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
[6:48] 172 tn Here δέ (de) has not been translated.
[6:48] 173 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 174 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 175 tc Most
[6:49] 176 tn Grk “does not do [them].”
[6:49] 177 tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.
[6:49] 178 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 179 tn Grk “and its crash was great.”
[6:49] sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.
