Lukas 6:13-49
Konteks6:13 When 1 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 2 6:14 Simon 3 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 4 6:15 Matthew, Thomas, 5 James the son of Alphaeus, Simon who was called the Zealot, 6 6:16 Judas the son of James, and Judas Iscariot, 7 who became a traitor.
6:17 Then 8 he came down with them and stood on a level place. 9 And a large number 10 of his disciples had gathered 11 along with 12 a vast multitude from all over Judea, from 13 Jerusalem, 14 and from the seacoast of Tyre 15 and Sidon. 16 They came to hear him and to be healed 17 of their diseases, 6:18 and those who suffered from 18 unclean 19 spirits were cured. 6:19 The 20 whole crowd was trying to touch him, because power 21 was coming out from him and healing them all.
6:20 Then 22 he looked up 23 at his disciples and said:
“Blessed 24 are you who are poor, 25 for the kingdom of God belongs 26 to you.
6:21 “Blessed are you who hunger 27 now, for you will be satisfied. 28
“Blessed are you who weep now, for you will laugh. 29
6:22 “Blessed are you when people 30 hate you, and when they exclude you and insult you and reject you as evil 31 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 32 your reward is great in heaven. For their ancestors 33 did the same things to the prophets. 34
6:24 “But woe 35 to you who are rich, for you have received 36 your comfort 37 already.
6:25 “Woe to you who are well satisfied with food 38 now, for you will be hungry.
“Woe to you 39 who laugh 40 now, for you will mourn and weep.
6:26 “Woe to you 41 when all people 42 speak well of you, for their ancestors 43 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 44 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 45 you. 6:29 To the person who strikes you on the cheek, 46 offer the other as well, 47 and from the person who takes away your coat, 48 do not withhold your tunic 49 either. 50 6:30 Give to everyone who asks you, 51 and do not ask for your possessions 52 back 53 from the person who takes them away. 6:31 Treat others 54 in the same way that you would want them to treat you. 55
6:32 “If 56 you love those who love you, what credit is that to you? For even sinners 57 love those who love them. 58 6:33 And 59 if you do good to those who do good to you, what credit is that to you? Even 60 sinners 61 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 62 what credit is that to you? Even sinners 63 lend to sinners, so that they may be repaid in full. 64 6:35 But love your enemies, and do good, and lend, expecting nothing back. 65 Then 66 your reward will be great, and you will be sons 67 of the Most High, 68 because he is kind to ungrateful and evil people. 69 6:36 Be merciful, 70 just as your Father is merciful.
6:37 “Do 71 not judge, 72 and you will not be judged; 73 do not condemn, and you will not be condemned; forgive, 74 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 75 will be poured 76 into your lap. For the measure you use will be the measure you receive.” 77
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 78 Won’t they both fall 79 into a pit? 6:40 A disciple 80 is not greater than 81 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 82 do you see the speck 83 in your brother’s eye, but fail to see 84 the beam of wood 85 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 86 no good tree bears bad 87 fruit, nor again 88 does a bad tree bear good fruit, 6:44 for each tree is known 89 by its own fruit. For figs are not gathered 90 from thorns, nor are grapes picked 91 from brambles. 92 6:45 The good person out of the good treasury of his 93 heart 94 produces good, and the evil person out of his evil treasury 95 produces evil, for his mouth speaks 96 from what fills 97 his heart.
6:46 “Why 98 do you call me ‘Lord, Lord,’ 99 and don’t do what I tell you? 100
6:47 “Everyone who comes to me and listens to my words and puts them into practice 101 – I will show you what he is like: 6:48 He is like a man 102 building a house, who dug down deep, 103 and laid the foundation on bedrock. When 104 a flood came, the river 105 burst against that house but 106 could not shake it, because it had been well built. 107 6:49 But the person who hears and does not put my words into practice 108 is like a man who built a house on the ground without a foundation. When 109 the river burst against that house, 110 it collapsed immediately, and was utterly destroyed!” 111
Lukas 6:1
Konteks6:1 Jesus 112 was going through the grain fields on 113 a Sabbath, 114 and his disciples picked some heads of wheat, 115 rubbed them in their hands, and ate them. 116
Lukas 6:1-49
Konteks6:1 Jesus 117 was going through the grain fields on 118 a Sabbath, 119 and his disciples picked some heads of wheat, 120 rubbed them in their hands, and ate them. 121 6:2 But some of the Pharisees 122 said, “Why are you 123 doing what is against the law 124 on the Sabbath?” 6:3 Jesus 125 answered them, 126 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 127 and ate the sacred bread, 128 which is not lawful 129 for any to eat but the priests alone, and 130 gave it to his companions?” 131 6:5 Then 132 he said to them, “The Son of Man is lord 133 of the Sabbath.”
6:6 On 134 another Sabbath, Jesus 135 entered the synagogue 136 and was teaching. Now 137 a man was there whose right hand was withered. 138 6:7 The experts in the law 139 and the Pharisees 140 watched 141 Jesus 142 closely to see if 143 he would heal on the Sabbath, 144 so that they could find a reason to accuse him. 6:8 But 145 he knew 146 their thoughts, 147 and said to the man who had the withered hand, “Get up and stand here.” 148 So 149 he rose and stood there. 6:9 Then 150 Jesus said to them, “I ask you, 151 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 152 looking around 153 at them all, he said to the man, 154 “Stretch out your hand.” The man 155 did so, and his hand was restored. 156 6:11 But they were filled with mindless rage 157 and began debating with one another what they would do 158 to Jesus.
6:12 Now 159 it was during this time that Jesus 160 went out to the mountain 161 to pray, and he spent all night 162 in prayer to God. 163 6:13 When 164 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 165 6:14 Simon 166 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 167 6:15 Matthew, Thomas, 168 James the son of Alphaeus, Simon who was called the Zealot, 169 6:16 Judas the son of James, and Judas Iscariot, 170 who became a traitor.
6:17 Then 171 he came down with them and stood on a level place. 172 And a large number 173 of his disciples had gathered 174 along with 175 a vast multitude from all over Judea, from 176 Jerusalem, 177 and from the seacoast of Tyre 178 and Sidon. 179 They came to hear him and to be healed 180 of their diseases, 6:18 and those who suffered from 181 unclean 182 spirits were cured. 6:19 The 183 whole crowd was trying to touch him, because power 184 was coming out from him and healing them all.
6:20 Then 185 he looked up 186 at his disciples and said:
“Blessed 187 are you who are poor, 188 for the kingdom of God belongs 189 to you.
6:21 “Blessed are you who hunger 190 now, for you will be satisfied. 191
“Blessed are you who weep now, for you will laugh. 192
6:22 “Blessed are you when people 193 hate you, and when they exclude you and insult you and reject you as evil 194 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 195 your reward is great in heaven. For their ancestors 196 did the same things to the prophets. 197
6:24 “But woe 198 to you who are rich, for you have received 199 your comfort 200 already.
6:25 “Woe to you who are well satisfied with food 201 now, for you will be hungry.
“Woe to you 202 who laugh 203 now, for you will mourn and weep.
6:26 “Woe to you 204 when all people 205 speak well of you, for their ancestors 206 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 207 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 208 you. 6:29 To the person who strikes you on the cheek, 209 offer the other as well, 210 and from the person who takes away your coat, 211 do not withhold your tunic 212 either. 213 6:30 Give to everyone who asks you, 214 and do not ask for your possessions 215 back 216 from the person who takes them away. 6:31 Treat others 217 in the same way that you would want them to treat you. 218
6:32 “If 219 you love those who love you, what credit is that to you? For even sinners 220 love those who love them. 221 6:33 And 222 if you do good to those who do good to you, what credit is that to you? Even 223 sinners 224 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 225 what credit is that to you? Even sinners 226 lend to sinners, so that they may be repaid in full. 227 6:35 But love your enemies, and do good, and lend, expecting nothing back. 228 Then 229 your reward will be great, and you will be sons 230 of the Most High, 231 because he is kind to ungrateful and evil people. 232 6:36 Be merciful, 233 just as your Father is merciful.
6:37 “Do 234 not judge, 235 and you will not be judged; 236 do not condemn, and you will not be condemned; forgive, 237 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 238 will be poured 239 into your lap. For the measure you use will be the measure you receive.” 240
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 241 Won’t they both fall 242 into a pit? 6:40 A disciple 243 is not greater than 244 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 245 do you see the speck 246 in your brother’s eye, but fail to see 247 the beam of wood 248 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 249 no good tree bears bad 250 fruit, nor again 251 does a bad tree bear good fruit, 6:44 for each tree is known 252 by its own fruit. For figs are not gathered 253 from thorns, nor are grapes picked 254 from brambles. 255 6:45 The good person out of the good treasury of his 256 heart 257 produces good, and the evil person out of his evil treasury 258 produces evil, for his mouth speaks 259 from what fills 260 his heart.
6:46 “Why 261 do you call me ‘Lord, Lord,’ 262 and don’t do what I tell you? 263
6:47 “Everyone who comes to me and listens to my words and puts them into practice 264 – I will show you what he is like: 6:48 He is like a man 265 building a house, who dug down deep, 266 and laid the foundation on bedrock. When 267 a flood came, the river 268 burst against that house but 269 could not shake it, because it had been well built. 270 6:49 But the person who hears and does not put my words into practice 271 is like a man who built a house on the ground without a foundation. When 272 the river burst against that house, 273 it collapsed immediately, and was utterly destroyed!” 274
[6:13] 1 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 2 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] 3 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] 4 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 5 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 6 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] 7 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] 8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 9 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] 10 tn Grk “large crowd.”
[6:17] 11 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] 13 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] 14 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 15 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 16 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] 17 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] 18 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 19 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 20 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 21 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] 22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 23 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] 24 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] 25 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] 26 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] 27 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] 28 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] 29 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
[6:22] 30 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 31 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] 32 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] 33 tn Or “forefathers”; Grk “fathers.”
[6:23] 34 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[6:24] 35 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] 36 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] 37 tn Grk “your consolation.”
[6:25] 38 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
[6:25] 39 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] 40 sn That is, laugh with happiness and joy.
[6:26] 41 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] 42 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:26] 43 tn Or “forefathers”; Grk “fathers.”
[6:27] 44 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] 45 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] 46 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
[6:29] 47 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] 49 tn See the note on the word “tunics” in 3:11.
[6:29] 50 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] 51 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] 52 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
[6:30] 53 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] 54 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:31] 55 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] 56 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] 57 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] 58 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] 59 tc ‡ Three key
[6:33] 60 tc Most
[6:33] 61 sn See the note on the word sinners in v. 32.
[6:34] 62 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] 63 sn See the note on the word sinners in v. 32.
[6:34] 64 tn Grk “to receive as much again.”
[6:35] 66 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] 67 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] 68 sn That is, “sons of God.”
[6:35] 69 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
[6:36] 70 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] 71 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 72 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] 73 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] 74 sn On forgive see Luke 11:4; 1 Pet 3:7.
[6:38] 75 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] 76 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
[6:38] 77 tn Grk “by [the measure] with which you measure it will be measured back to you.”
[6:39] 78 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] 79 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] 81 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] 82 tn Here δέ (de) has not been translated.
[6:41] 83 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
[6:41] 84 tn Or “do not notice.”
[6:41] 85 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] 86 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] 87 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
[6:43] 88 tc Most
[6:44] 89 sn The principle of the passage is that one produces what one is.
[6:44] 90 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] 91 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
[6:44] 92 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] 93 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] 94 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] 95 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 96 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] 97 tn Grk “for out of the abundance of the heart his mouth speaks.”
[6:46] 98 tn Here δέ (de) has not been translated.
[6:46] 99 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] 100 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] 101 tn Grk “and does them.”
[6:48] 102 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] 103 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] 104 tn Here δέ (de) has not been translated.
[6:48] 105 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 106 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 107 tc Most
[6:49] 108 tn Grk “does not do [them].”
[6:49] 109 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] 110 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 111 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.
[6:1] 112 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 113 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] 114 tc Most later
[6:1] 115 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] 116 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.
[6:1] 117 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 118 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] 119 tc Most later
[6:1] 120 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] 121 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] 122 sn See the note on Pharisees in 5:17.
[6:2] 123 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] 124 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] 125 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 126 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[6:4] 128 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] 129 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] 130 tc Most
[6:4] 131 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] 132 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 133 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] 134 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] 135 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 136 sn See the note on synagogues in 4:15.
[6:6] 137 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] 138 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] 139 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 140 sn See the note on Pharisees in 5:17.
[6:7] 141 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] 142 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 143 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 144 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] 145 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 146 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 147 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 148 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 149 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 150 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 151 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] 152 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 153 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] 154 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 155 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 156 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] 157 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] 158 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] 159 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] 160 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 161 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] 162 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 163 tn This is an objective genitive, so prayer “to God.”
[6:13] 164 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 165 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] 166 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] 167 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 168 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 169 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] 170 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] 171 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 172 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] 173 tn Grk “large crowd.”
[6:17] 174 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] 176 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] 177 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 178 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 179 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] 180 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] 181 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 182 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 183 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 184 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] 185 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 186 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] 187 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] 188 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] 189 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] 190 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] 191 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] 192 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
[6:22] 193 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 194 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] 195 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] 196 tn Or “forefathers”; Grk “fathers.”
[6:23] 197 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[6:24] 198 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] 199 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] 200 tn Grk “your consolation.”
[6:25] 201 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
[6:25] 202 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] 203 sn That is, laugh with happiness and joy.
[6:26] 204 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] 205 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:26] 206 tn Or “forefathers”; Grk “fathers.”
[6:27] 207 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] 208 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] 209 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
[6:29] 210 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] 212 tn See the note on the word “tunics” in 3:11.
[6:29] 213 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] 214 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] 215 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
[6:30] 216 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] 217 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:31] 218 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] 219 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] 220 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] 221 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] 222 tc ‡ Three key
[6:33] 223 tc Most
[6:33] 224 sn See the note on the word sinners in v. 32.
[6:34] 225 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] 226 sn See the note on the word sinners in v. 32.
[6:34] 227 tn Grk “to receive as much again.”
[6:35] 229 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] 230 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] 231 sn That is, “sons of God.”
[6:35] 232 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
[6:36] 233 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] 234 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 235 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] 236 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] 237 sn On forgive see Luke 11:4; 1 Pet 3:7.
[6:38] 238 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] 239 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
[6:38] 240 tn Grk “by [the measure] with which you measure it will be measured back to you.”
[6:39] 241 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] 242 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] 244 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] 245 tn Here δέ (de) has not been translated.
[6:41] 246 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
[6:41] 247 tn Or “do not notice.”
[6:41] 248 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] 249 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] 250 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
[6:43] 251 tc Most
[6:44] 252 sn The principle of the passage is that one produces what one is.
[6:44] 253 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] 254 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
[6:44] 255 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] 256 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] 257 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] 258 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 259 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] 260 tn Grk “for out of the abundance of the heart his mouth speaks.”
[6:46] 261 tn Here δέ (de) has not been translated.
[6:46] 262 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] 263 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] 264 tn Grk “and does them.”
[6:48] 265 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] 266 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] 267 tn Here δέ (de) has not been translated.
[6:48] 268 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 269 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 270 tc Most
[6:49] 271 tn Grk “does not do [them].”
[6:49] 272 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] 273 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 274 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.
