Lukas 11:14--12:34
Konteks11:14 Now 1 he was casting out a demon that was mute. 2 When 3 the demon had gone out, the man who had been mute began to speak, 4 and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 5 the ruler 6 of demons, he casts out demons.” 11:16 Others, to test 7 him, 8 began asking for 9 a sign 10 from heaven. 11:17 But Jesus, 11 realizing their thoughts, said to them, 12 “Every kingdom divided against itself is destroyed, 13 and a divided household falls. 14 11:18 So 15 if 16 Satan too is divided against himself, how will his kingdom stand? I ask you this because 17 you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 18 cast them 19 out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 20 of God, then the kingdom of God 21 has already overtaken 22 you. 11:21 When a strong man, 23 fully armed, guards his own palace, 24 his possessions are safe. 25 11:22 But 26 when a stronger man 27 attacks 28 and conquers him, he takes away the first man’s 29 armor on which the man relied 30 and divides up 31 his plunder. 32 11:23 Whoever is not with me is against me, 33 and whoever does not gather with me scatters. 34
11:24 “When an unclean spirit 35 goes out of a person, 36 it passes through waterless places 37 looking for rest but 38 not finding any. Then 39 it says, ‘I will return to the home I left.’ 40 11:25 When it returns, 41 it finds the house 42 swept clean and put in order. 43 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 44 the last state of that person 45 is worse than the first.” 46
11:27 As 47 he said these things, a woman in the crowd spoke out 48 to him, “Blessed is the womb 49 that bore you and the breasts at which you nursed!” 50 11:28 But he replied, 51 “Blessed rather are those who hear the word of God and obey 52 it!”
11:29 As 53 the crowds were increasing, Jesus 54 began to say, “This generation is a wicked generation; it looks for a sign, 55 but no sign will be given to it except the sign of Jonah. 56 11:30 For just as Jonah became a sign to the people of Nineveh, 57 so the Son of Man will be a sign 58 to this generation. 59 11:31 The queen of the South 60 will rise up at the judgment 61 with the people 62 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 63 something greater 64 than Solomon is here! 11:32 The people 65 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 66 – and now, 67 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 68 or under a basket, 69 but on a lampstand, so that those who come in can see the light. 11:34 Your eye is the lamp of your body. When your eye is healthy, 70 your whole body is full of light, but when it is diseased, 71 your body is full of darkness. 11:35 Therefore see to it 72 that the light in you 73 is not darkness. 11:36 If 74 then 75 your whole body is full of light, with no part in the dark, 76 it will be as full of light as when the light of a lamp shines on you.” 77
11:37 As he spoke, 78 a Pharisee 79 invited Jesus 80 to have a meal with him, so he went in and took his place at the table. 81 11:38 The 82 Pharisee was astonished when he saw that Jesus 83 did not first wash his hands 84 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 85 the outside of the cup and the plate, but inside you are full of greed and wickedness. 86 11:40 You fools! 87 Didn’t the one who made the outside make the inside as well? 88 11:41 But give from your heart to those in need, 89 and 90 then everything will be clean for you. 91
11:42 “But woe to you Pharisees! 92 You give a tenth 93 of your mint, 94 rue, 95 and every herb, yet you neglect justice 96 and love for God! But you should have done these things without neglecting the others. 97 11:43 Woe to you Pharisees! You love the best seats 98 in the synagogues 99 and elaborate greetings 100 in the marketplaces! 11:44 Woe to you! 101 You are like unmarked graves, and people 102 walk over them without realizing it!” 103
11:45 One of the experts in religious law 104 answered him, “Teacher, when you say these things you insult 105 us too.” 11:46 But Jesus 106 replied, 107 “Woe to you experts in religious law as well! 108 You load people 109 down with burdens difficult to bear, yet you yourselves refuse to touch 110 the burdens with even one of your fingers! 11:47 Woe to you! You build 111 the tombs of the prophets whom your ancestors 112 killed. 11:48 So you testify that you approve of 113 the deeds of your ancestors, 114 because they killed the prophets 115 and you build their 116 tombs! 117 11:49 For this reason also the wisdom 118 of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable 119 for the blood of all the prophets that has been shed since the beginning 120 of the world, 121 11:51 from the blood of Abel 122 to the blood of Zechariah, 123 who was killed 124 between the altar and the sanctuary. 125 Yes, I tell you, it will be charged against 126 this generation. 11:52 Woe to you experts in religious law! You have taken away 127 the key to knowledge! You did not go in yourselves, and you hindered 128 those who were going in.”
11:53 When he went out from there, the experts in the law 129 and the Pharisees began to oppose him bitterly, 130 and to ask him hostile questions 131 about many things, 11:54 plotting against 132 him, to catch 133 him in something he might say.
12:1 Meanwhile, 134 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 135 began to speak first to his disciples, “Be on your guard against 136 the yeast of the Pharisees, 137 which is hypocrisy. 138 12:2 Nothing is hidden 139 that will not be revealed, 140 and nothing is secret that will not be made known. 12:3 So then 141 whatever you have said in the dark will be heard in the light, and what you have whispered 142 in private rooms 143 will be proclaimed from the housetops. 144
12:4 “I 145 tell you, my friends, do not be afraid of those who kill the body, 146 and after that have nothing more they can do. 12:5 But I will warn 147 you whom you should fear: Fear the one who, after the killing, 148 has authority to throw you 149 into hell. 150 Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? 151 Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; 152 you are more valuable than many sparrows.
12:8 “I 153 tell you, whoever acknowledges 154 me before men, 155 the Son of Man will also acknowledge 156 before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit 157 will not be forgiven. 158 12:11 But when they bring you before the synagogues, 159 the 160 rulers, and the authorities, do not worry about how you should make your defense 161 or what you should say, 12:12 for the Holy Spirit will teach you at that moment 162 what you must say.” 163
12:13 Then 164 someone from the crowd said to him, “Teacher, tell 165 my brother to divide the inheritance with me.” 12:14 But Jesus 166 said to him, “Man, 167 who made me a judge or arbitrator between you two?” 168 12:15 Then 169 he said to them, “Watch out and guard yourself from 170 all types of greed, 171 because one’s life does not consist in the abundance of his possessions.” 12:16 He then 172 told them a parable: 173 “The land of a certain rich man produced 174 an abundant crop, 12:17 so 175 he thought to himself, 176 ‘What should I do, for I have nowhere to store my crops?’ 177 12:18 Then 178 he said, ‘I 179 will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, 180 “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life 181 will be demanded back from 182 you, but who will get what you have prepared for yourself?’ 183 12:21 So it is with the one who stores up riches for himself, 184 but is not rich toward God.”
12:22 Then 185 Jesus 186 said to his 187 disciples, “Therefore I tell you, do not worry 188 about your 189 life, what you will eat, or about your 190 body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: 191 They do not sow or reap, they have no storeroom or barn, yet God feeds 192 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 193 can add an hour to his life? 194 12:26 So if 195 you cannot do such a very little thing as this, why do you worry about 196 the rest? 12:27 Consider how the flowers 197 grow; they do not work 198 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 199 this is how God clothes the wild grass, 200 which is here 201 today and tomorrow is tossed into the fire to heat the oven, 202 how much more 203 will he clothe you, you people of little faith! 12:29 So 204 do not be overly concerned about 205 what you will eat and what you will drink, and do not worry about such things. 206 12:30 For all the nations of the world pursue 207 these things, and your Father knows that you need them. 12:31 Instead, pursue 208 his 209 kingdom, 210 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 211 to give you the kingdom. 12:33 Sell your possessions 212 and give to the poor. 213 Provide yourselves purses that do not wear out – a treasure in heaven 214 that never decreases, 215 where no thief approaches and no moth 216 destroys. 12:34 For where your treasure 217 is, there your heart will be also.
[11:14] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 2 tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).
[11:14] 3 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.
[11:14] 4 sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.
[11:15] 5 tn Grk “By Beelzebul.”
[11:15] sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
[11:16] 7 tn Grk “testing”; the participle is taken as indicating the purpose of the demand.
[11:16] 8 tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:16] 9 tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).
[11:16] 10 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[11:17] 11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:17] 12 sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.
[11:17] 13 tn Or “is left in ruins.”
[11:17] 14 tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”
[11:18] 15 tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.
[11:18] 16 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[11:18] 17 tn Grk “because.” “I ask you this” is supplied for the sake of English.
[11:19] 18 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
[11:19] 19 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:20] 20 sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).
[11:20] 21 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[11:20] 22 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”
[11:21] 23 tn The referent of the expression “a strong man” is Satan.
[11:21] 24 tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).
[11:21] 25 tn Grk “his goods are in peace.”
[11:22] 26 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 27 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 28 tn Grk “stronger man than he attacks.”
[11:22] 29 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 30 tn Grk “on which he relied.”
[11:22] 31 tn Or “and distributes.”
[11:22] 32 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[11:23] 33 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
[11:23] 34 sn For the image of scattering, see Pss. Sol. 17:18.
[11:24] 35 sn This is a reference to an evil spirit. See Luke 4:33.
[11:24] 36 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:24] 37 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
[11:24] 38 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:24] 39 tc ‡ Most
[11:24] 40 tn Grk “I will return to my house from which I came.”
[11:25] 42 tn The words “the house” are not in Greek but are implied.
[11:25] 43 sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[11:26] 44 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[11:26] 45 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:26] 46 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
[11:27] 47 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.
[11:27] 48 tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”
[11:27] 49 tn For this term see L&N 8.69.
[11:27] 50 sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.
[11:28] 52 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
[11:29] 53 tn Here δέ (de) has not been translated.
[11:29] 54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 55 sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.
[11:29] 56 sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.
[11:30] 57 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
[11:30] 58 tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.
[11:30] 59 tc Only the Western ms D and a few Itala
[11:31] 60 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
[11:31] 61 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
[11:31] 62 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.
[11:31] 64 sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.
[11:32] 65 tn See the note on the word “people” in v. 31.
[11:32] 66 tn Grk “at the preaching of Jonah.”
[11:32] sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.
[11:33] 68 tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.
[11:33] 69 tc The phrase “or under a basket” is lacking in some important and early
[11:33] tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[11:34] 70 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[11:34] 71 tn Or “when it is sick” (L&N 23.149).
[11:34] sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.
[11:35] 72 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
[11:35] 73 sn Here you is a singular pronoun, individualizing the application.
[11:36] 74 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
[11:36] 75 tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.
[11:36] 76 tn Grk “not having any part dark.”
[11:36] 77 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
[11:37] 78 tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
[11:37] 79 sn See the note on Pharisees in 5:17.
[11:37] 80 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 81 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[11:38] 82 tn Here δέ (de) has not been translated.
[11:38] 83 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 84 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.
[11:38] sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).
[11:39] 85 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
[11:40] 87 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
[11:40] 88 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
[11:41] 89 tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.
[11:41] sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).
[11:41] 90 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[11:41] 91 sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.
[11:42] 92 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).
[11:42] 93 tn Or “you tithe mint.”
[11:42] 94 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 95 tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:42] sn Rue was an evergreen herb used for seasoning.
[11:42] 96 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 97 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 98 tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.
[11:43] 99 sn See the note on synagogues in 4:15.
[11:43] 100 tn Grk “and the greetings.”
[11:43] sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.
[11:44] 101 tc Most
[11:44] 102 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 103 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.
[11:45] 104 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 105 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 106 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 108 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 109 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 110 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
[11:47] 111 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).
[11:47] 112 tn Or “forefathers”; Grk “fathers.”
[11:48] 113 tn Grk “you are witnesses and approve of.”
[11:48] 114 tn Or “forefathers”; Grk “fathers.”
[11:48] 115 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 116 tn “Their,” i.e., the prophets.
[11:48] 117 tc The majority of
[11:49] 118 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 119 tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
[11:50] 120 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 121 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 122 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 123 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 124 tn Or “who perished.”
[11:51] 125 tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
[11:51] 126 tn Or “required from.”
[11:52] 127 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
[11:52] 128 tn Or “you tried to prevent.”
[11:53] 129 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 131 tn For this term see L&N 33.183.
[11:54] 132 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 133 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.
[12:1] 134 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
[12:1] 135 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:1] 136 tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.
[12:1] 137 sn See the note on Pharisees in 5:17.
[12:1] 138 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
[12:2] 140 sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.
[12:3] 141 tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.
[12:3] 142 tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”
[12:3] 143 sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[12:3] 144 tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
[12:4] 145 tn Here δέ (de) has not been translated.
[12:4] 146 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[12:5] 147 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
[12:5] 148 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
[12:5] 149 tn The direct object (“you”) is understood.
[12:5] 150 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[12:6] 151 sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
[12:7] 152 sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.
[12:8] 153 tn Here δέ (de) has not been translated.
[12:8] 155 tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.
[12:8] 156 sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.
[12:10] 157 sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.
[12:10] 158 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
[12:11] 159 sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.
[12:11] sn See the note on synagogues in 4:15.
[12:11] 160 tn Grk “and the,” 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.
[12:11] 161 tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”
[12:12] 162 tn Grk “in that very hour” (an idiom).
[12:12] 163 tn Grk “what it is necessary to say.”
[12:13] 164 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 165 sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
[12:14] 166 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:14] 167 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.
[12:14] 168 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
[12:15] 169 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:15] 170 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
[12:15] 171 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.
[12:16] 172 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:16] 173 tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:16] 174 tn Or “yielded a plentiful harvest.”
[12:17] 175 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
[12:17] 176 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:17] 177 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.
[12:18] 178 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:18] 179 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
[12:19] 180 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
[12:20] 181 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[12:20] 182 tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
[12:20] 183 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
[12:21] 184 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.
[12:22] 185 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
[12:22] 186 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 187 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
[12:22] 188 tn Or “do not be anxious.”
[12:22] 189 tc Most
[12:22] 190 tc Some
[12:24] 191 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.
[12:24] 192 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[12:25] 193 tn Or “by being anxious.”
[12:25] 194 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[12:26] 195 tn This is a first class condition in the Greek text.
[12:26] 196 tn Or “why are you anxious for.”
[12:27] 197 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[12:27] 198 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
[12:28] 199 tn This is a first class condition in the Greek text.
[12:28] 200 tn Grk “grass in the field.”
[12:28] 201 tn Grk “which is in the field today.”
[12:28] 202 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[12:28] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[12:28] 203 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[12:29] 204 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 205 tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.
[12:29] 206 tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.
[12:31] 208 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 209 tc Most
[12:31] 210 sn His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[12:32] 211 tn Or perhaps, “your Father chooses.”
[12:33] 212 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
[12:33] 213 tn Grk “give alms,” but this term is not in common use today.
[12:33] 214 tn Grk “in the heavens.”
[12:33] 215 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 216 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[12:34] 217 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
