Lukas 5:1--6:49
Konteks5:1 Now 1 Jesus was standing by the Lake of Gennesaret, 2 and the crowd was pressing around him 3 to hear the word of God. 5:2 He 4 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 5 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 6 Jesus 7 sat down 8 and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower 9 your nets for a catch.” 5:5 Simon 10 answered, 11 “Master, 12 we worked hard all night and caught nothing! But at your word 13 I will lower 14 the nets.” 5:6 When 15 they had done this, they caught so many fish that their nets started to tear. 16 5:7 So 17 they motioned 18 to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. 19 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 20 for I am a sinful man!” 21 5:9 For 22 Peter 23 and all who were with him were astonished 24 at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. 25 Then 26 Jesus said to Simon, “Do not be afraid; from now on 27 you will be catching people.” 28 5:11 So 29 when they had brought their boats to shore, they left everything and followed 30 him.
5:12 While 31 Jesus 32 was in one of the towns, 33 a man came 34 to him who was covered with 35 leprosy. 36 When 37 he saw Jesus, he bowed down with his face to the ground 38 and begged him, 39 “Lord, if 40 you are willing, you can make me clean.” 5:13 So 41 he stretched out his hand and touched 42 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 43 he ordered the man 44 to tell no one, 45 but commanded him, 46 “Go 47 and show yourself to a priest, and bring the offering 48 for your cleansing, as Moses commanded, 49 as a testimony to them.” 50 5:15 But the news about him spread even more, 51 and large crowds were gathering together to hear him 52 and to be healed of their illnesses. 5:16 Yet Jesus himself 53 frequently withdrew 54 to the wilderness 55 and prayed.
5:17 Now on 56 one of those days, while he was teaching, there were Pharisees 57 and teachers of the law 58 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 59 and the power of the Lord was with him 60 to heal. 5:18 Just then 61 some men showed up, carrying a paralyzed man 62 on a stretcher. 63 They 64 were trying to bring him in and place him before Jesus. 65 5:19 But 66 since they found 67 no way to carry him in because of the crowd, they went up on the roof 68 and let him down on the stretcher 69 through the roof tiles 70 right 71 in front of Jesus. 72 5:20 When 73 Jesus 74 saw their 75 faith he said, “Friend, 76 your sins are forgiven.” 77 5:21 Then 78 the experts in the law 79 and the Pharisees began to think 80 to themselves, 81 “Who is this man 82 who is uttering blasphemies? 83 Who can forgive sins but God alone?” 5:22 When Jesus perceived 84 their hostile thoughts, 85 he said to them, 86 “Why are you raising objections 87 within yourselves? 5:23 Which is easier, 88 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 89 that the Son of Man 90 has authority on earth to forgive sins” – he said to the paralyzed man 91 – “I tell you, stand up, take your stretcher 92 and go home.” 93 5:25 Immediately 94 he stood up before them, picked 95 up the stretcher 96 he had been lying on, and went home, glorifying 97 God. 5:26 Then 98 astonishment 99 seized them all, and they glorified 100 God. They were filled with awe, 101 saying, “We have seen incredible 102 things 103 today.” 104
5:27 After 105 this, Jesus 106 went out and saw a tax collector 107 named Levi 108 sitting at the tax booth. 109 “Follow me,” 110 he said to him. 5:28 And he got up and followed him, leaving everything 111 behind. 112
5:29 Then 113 Levi gave a great banquet 114 in his house for Jesus, 115 and there was a large crowd of tax collectors and others sitting 116 at the table with them. 5:30 But 117 the Pharisees 118 and their experts in the law 119 complained 120 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 121 5:31 Jesus 122 answered them, “Those who are well don’t need a physician, but those who are sick do. 123 5:32 I have not come 124 to call the righteous, but sinners to repentance.” 125
5:33 Then 126 they said to him, “John’s 127 disciples frequently fast 128 and pray, 129 and so do the disciples of the Pharisees, 130 but yours continue to eat and drink.” 131 5:34 So 132 Jesus said to them, “You cannot make the wedding guests 133 fast while the bridegroom 134 is with them, can you? 135 5:35 But those days are coming, and when the bridegroom is taken from them, 136 at that time 137 they will fast.” 5:36 He also told them a parable: 138 “No one tears a patch from a new garment and sews 139 it on an old garment. If he does, he will have torn 140 the new, and the piece from the new will not match the old. 141 5:37 And no one pours new wine into old wineskins. 142 If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. 143 5:39 144 No 145 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 146
6:1 Jesus 147 was going through the grain fields on 148 a Sabbath, 149 and his disciples picked some heads of wheat, 150 rubbed them in their hands, and ate them. 151 6:2 But some of the Pharisees 152 said, “Why are you 153 doing what is against the law 154 on the Sabbath?” 6:3 Jesus 155 answered them, 156 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 157 and ate the sacred bread, 158 which is not lawful 159 for any to eat but the priests alone, and 160 gave it to his companions?” 161 6:5 Then 162 he said to them, “The Son of Man is lord 163 of the Sabbath.”
6:6 On 164 another Sabbath, Jesus 165 entered the synagogue 166 and was teaching. Now 167 a man was there whose right hand was withered. 168 6:7 The experts in the law 169 and the Pharisees 170 watched 171 Jesus 172 closely to see if 173 he would heal on the Sabbath, 174 so that they could find a reason to accuse him. 6:8 But 175 he knew 176 their thoughts, 177 and said to the man who had the withered hand, “Get up and stand here.” 178 So 179 he rose and stood there. 6:9 Then 180 Jesus said to them, “I ask you, 181 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 182 looking around 183 at them all, he said to the man, 184 “Stretch out your hand.” The man 185 did so, and his hand was restored. 186 6:11 But they were filled with mindless rage 187 and began debating with one another what they would do 188 to Jesus.
6:12 Now 189 it was during this time that Jesus 190 went out to the mountain 191 to pray, and he spent all night 192 in prayer to God. 193 6:13 When 194 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 195 6:14 Simon 196 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 197 6:15 Matthew, Thomas, 198 James the son of Alphaeus, Simon who was called the Zealot, 199 6:16 Judas the son of James, and Judas Iscariot, 200 who became a traitor.
6:17 Then 201 he came down with them and stood on a level place. 202 And a large number 203 of his disciples had gathered 204 along with 205 a vast multitude from all over Judea, from 206 Jerusalem, 207 and from the seacoast of Tyre 208 and Sidon. 209 They came to hear him and to be healed 210 of their diseases, 6:18 and those who suffered from 211 unclean 212 spirits were cured. 6:19 The 213 whole crowd was trying to touch him, because power 214 was coming out from him and healing them all.
6:20 Then 215 he looked up 216 at his disciples and said:
“Blessed 217 are you who are poor, 218 for the kingdom of God belongs 219 to you.
6:21 “Blessed are you who hunger 220 now, for you will be satisfied. 221
“Blessed are you who weep now, for you will laugh. 222
6:22 “Blessed are you when people 223 hate you, and when they exclude you and insult you and reject you as evil 224 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 225 your reward is great in heaven. For their ancestors 226 did the same things to the prophets. 227
6:24 “But woe 228 to you who are rich, for you have received 229 your comfort 230 already.
6:25 “Woe to you who are well satisfied with food 231 now, for you will be hungry.
“Woe to you 232 who laugh 233 now, for you will mourn and weep.
6:26 “Woe to you 234 when all people 235 speak well of you, for their ancestors 236 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 237 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 238 you. 6:29 To the person who strikes you on the cheek, 239 offer the other as well, 240 and from the person who takes away your coat, 241 do not withhold your tunic 242 either. 243 6:30 Give to everyone who asks you, 244 and do not ask for your possessions 245 back 246 from the person who takes them away. 6:31 Treat others 247 in the same way that you would want them to treat you. 248
6:32 “If 249 you love those who love you, what credit is that to you? For even sinners 250 love those who love them. 251 6:33 And 252 if you do good to those who do good to you, what credit is that to you? Even 253 sinners 254 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 255 what credit is that to you? Even sinners 256 lend to sinners, so that they may be repaid in full. 257 6:35 But love your enemies, and do good, and lend, expecting nothing back. 258 Then 259 your reward will be great, and you will be sons 260 of the Most High, 261 because he is kind to ungrateful and evil people. 262 6:36 Be merciful, 263 just as your Father is merciful.
6:37 “Do 264 not judge, 265 and you will not be judged; 266 do not condemn, and you will not be condemned; forgive, 267 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 268 will be poured 269 into your lap. For the measure you use will be the measure you receive.” 270
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 271 Won’t they both fall 272 into a pit? 6:40 A disciple 273 is not greater than 274 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 275 do you see the speck 276 in your brother’s eye, but fail to see 277 the beam of wood 278 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 279 no good tree bears bad 280 fruit, nor again 281 does a bad tree bear good fruit, 6:44 for each tree is known 282 by its own fruit. For figs are not gathered 283 from thorns, nor are grapes picked 284 from brambles. 285 6:45 The good person out of the good treasury of his 286 heart 287 produces good, and the evil person out of his evil treasury 288 produces evil, for his mouth speaks 289 from what fills 290 his heart.
6:46 “Why 291 do you call me ‘Lord, Lord,’ 292 and don’t do what I tell you? 293
6:47 “Everyone who comes to me and listens to my words and puts them into practice 294 – I will show you what he is like: 6:48 He is like a man 295 building a house, who dug down deep, 296 and laid the foundation on bedrock. When 297 a flood came, the river 298 burst against that house but 299 could not shake it, because it had been well built. 300 6:49 But the person who hears and does not put my words into practice 301 is like a man who built a house on the ground without a foundation. When 302 the river burst against that house, 303 it collapsed immediately, and was utterly destroyed!” 304
[5:1] 1 tn Grk “Now it happened that.” 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.
[5:1] 2 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
[5:1] 3 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
[5:2] 4 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:3] 5 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 8 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[5:4] 9 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
[5:5] 10 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:5] 11 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
[5:5] 12 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
[5:5] 13 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
[5:6] 15 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 16 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[5:7] 17 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 18 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 19 tn This infinitive conveys the idea that the boats were at the point of sinking.
[5:8] 20 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
[5:8] 21 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
[5:9] 22 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
[5:9] 23 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[5:9] 24 sn In the Greek text, this term is in an emphatic position.
[5:10] 25 tn Or “business associates.”
[5:10] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:10] 27 sn From now on is a common Lukan expression, see Luke 1:48.
[5:10] 28 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
[5:10] sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
[5:11] 29 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
[5:11] 30 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[5:12] 31 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:12] 32 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 34 tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[5:12] 35 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 36 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[5:12] 37 tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.
[5:12] 38 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 39 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 40 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[5:13] 41 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
[5:13] 42 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[5:14] 43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:14] 44 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[5:14] 45 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
[5:14] 46 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
[5:14] 47 tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
[5:14] 48 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:14] 49 sn On the phrase as Moses commanded see Lev 14:1-32.
[5:14] 50 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
[5:15] 51 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
[5:15] 52 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:16] 53 tn Here αὐτός (autos) has been translated reflexively.
[5:16] 54 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.
[5:17] 56 tn Grk “And 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.
[5:17] 57 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[5:17] 58 tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.
[5:17] 59 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
[5:17] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:17] 60 tc Most
[5:18] 61 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
[5:18] 62 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
[5:18] 63 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[5:18] 64 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[5:18] 65 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 66 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
[5:19] 67 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 68 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
[5:19] 69 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
[5:19] 70 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
[5:19] 71 tn Grk “in the midst.”
[5:19] 72 sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
[5:20] 73 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 74 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 75 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[5:20] 76 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
[5:20] 77 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
[5:20] sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[5:21] 78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 79 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
[5:21] 80 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 81 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 82 tn Grk “this one” (οὗτος, Joutos).
[5:21] 83 sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[5:22] 84 sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
[5:22] 85 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
[5:22] 86 tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
[5:22] 87 tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”
[5:23] 88 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[5:24] 89 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[5:24] 90 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[5:24] 91 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
[5:24] sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[5:24] 92 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
[5:24] 93 tn Grk “to your house.”
[5:25] 94 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 95 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
[5:25] 96 tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
[5:25] 97 sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
[5:26] 98 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 99 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 100 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
[5:26] 101 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 102 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
[5:26] 103 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
[5:26] 104 sn See the note on today in 2:11.
[5:27] 105 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 106 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 107 sn See the note on tax collectors in 3:12.
[5:27] 108 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
[5:27] 109 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[5:27] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[5:27] 110 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[5:28] 111 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 112 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
[5:29] 113 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:29] 114 sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.
[5:29] 115 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:29] 116 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
[5:30] 117 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
[5:30] 118 sn See the note on Pharisees in 5:17.
[5:30] 119 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
[5:30] 120 tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.
[5:30] 121 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.
[5:31] 122 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:31] 123 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
[5:32] 124 sn I have not come is another commission statement by Jesus; see 4:43-44.
[5:32] 125 sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.
[5:33] 126 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 127 tc Most
[5:33] sn John refers to John the Baptist.
[5:33] 128 sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[5:33] 129 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 130 sn See the note on Pharisees in 5:17.
[5:33] 131 tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).
[5:34] 132 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
[5:34] 133 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
[5:34] 134 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[5:34] 135 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
[5:35] 136 sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
[5:35] 137 tn Grk “then in those days.”
[5:36] 138 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
[5:36] 139 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 140 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 141 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
[5:37] 142 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[5:38] 143 tc Most
[5:38] sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[5:39] 144 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 145 tc ‡ Although most
[5:39] 146 tc Most
[5:39] tn Grk “good.”
[5:39] sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).
[6:1] 147 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 148 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] 149 tc Most later
[6:1] 150 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] 151 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] 152 sn See the note on Pharisees in 5:17.
[6:2] 153 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] 154 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] 155 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 156 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[6:4] 158 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] 159 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] 160 tc Most
[6:4] 161 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] 162 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 163 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] 164 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] 165 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 166 sn See the note on synagogues in 4:15.
[6:6] 167 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] 168 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] 169 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 170 sn See the note on Pharisees in 5:17.
[6:7] 171 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] 172 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 173 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 174 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] 175 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 176 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 177 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 178 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 179 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 180 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 181 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] 182 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 183 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] 184 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 185 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 186 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] 187 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] 188 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] 189 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] 190 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 191 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] 192 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 193 tn This is an objective genitive, so prayer “to God.”
[6:13] 194 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 195 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] 196 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] 197 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 198 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 199 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] 200 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] 201 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 202 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] 203 tn Grk “large crowd.”
[6:17] 204 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] 206 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] 207 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 208 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 209 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] 210 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] 211 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 212 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 213 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 214 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] 215 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 216 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] 217 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] 218 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] 219 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] 220 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] 221 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] 222 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
[6:22] 223 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 224 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] 225 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] 226 tn Or “forefathers”; Grk “fathers.”
[6:23] 227 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[6:24] 228 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] 229 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] 230 tn Grk “your consolation.”
[6:25] 231 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
[6:25] 232 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] 233 sn That is, laugh with happiness and joy.
[6:26] 234 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] 235 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:26] 236 tn Or “forefathers”; Grk “fathers.”
[6:27] 237 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] 238 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] 239 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
[6:29] 240 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] 242 tn See the note on the word “tunics” in 3:11.
[6:29] 243 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] 244 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] 245 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
[6:30] 246 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] 247 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:31] 248 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] 249 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] 250 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] 251 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] 252 tc ‡ Three key
[6:33] 253 tc Most
[6:33] 254 sn See the note on the word sinners in v. 32.
[6:34] 255 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] 256 sn See the note on the word sinners in v. 32.
[6:34] 257 tn Grk “to receive as much again.”
[6:35] 259 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] 260 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] 261 sn That is, “sons of God.”
[6:35] 262 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
[6:36] 263 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] 264 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 265 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] 266 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] 267 sn On forgive see Luke 11:4; 1 Pet 3:7.
[6:38] 268 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] 269 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
[6:38] 270 tn Grk “by [the measure] with which you measure it will be measured back to you.”
[6:39] 271 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] 272 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] 274 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] 275 tn Here δέ (de) has not been translated.
[6:41] 276 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
[6:41] 277 tn Or “do not notice.”
[6:41] 278 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] 279 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] 280 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
[6:43] 281 tc Most
[6:44] 282 sn The principle of the passage is that one produces what one is.
[6:44] 283 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] 284 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
[6:44] 285 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] 286 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] 287 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] 288 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 289 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] 290 tn Grk “for out of the abundance of the heart his mouth speaks.”
[6:46] 291 tn Here δέ (de) has not been translated.
[6:46] 292 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] 293 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] 294 tn Grk “and does them.”
[6:48] 295 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] 296 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] 297 tn Here δέ (de) has not been translated.
[6:48] 298 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 299 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 300 tc Most
[6:49] 301 tn Grk “does not do [them].”
[6:49] 302 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] 303 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 304 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.
