Lukas 8:1--11:54
Konteks8:1 Some time 1 afterward 2 he went on through towns 3 and villages, preaching and proclaiming the good news 4 of the kingdom of God. 5 The 6 twelve were with him, 8:2 and also some women 7 who had been healed of evil spirits and disabilities: 8 Mary 9 (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza 10 (Herod’s 11 household manager), 12 Susanna, and many others who provided for them 13 out of their own resources.
8:4 While a large crowd was gathering and people were coming to Jesus 14 from one town after another, 15 he spoke to them 16 in a parable: 8:5 “A sower went out to sow 17 his seed. 18 And as he sowed, some fell along the path and was trampled on, and the wild birds 19 devoured it. 8:6 Other seed fell on rock, 20 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 21 and they grew up with it and choked 22 it. 8:8 But 23 other seed fell on good soil and grew, 24 and it produced a hundred times as much grain.” 25 As he said this, 26 he called out, “The one who has ears to hear had better listen!” 27
8:9 Then 28 his disciples asked him what this parable meant. 29 8:10 He 30 said, “You have been given 31 the opportunity to know 32 the secrets 33 of the kingdom of God, 34 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 35
8:11 “Now the parable means 36 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 37 comes and takes away the word 38 from their hearts, so that they may not believe 39 and be saved. 8:13 Those 40 on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, 41 but 42 in a time of testing 43 fall away. 44 8:14 As for the seed that 45 fell among thorns, these are the ones who hear, but 46 as they go on their way they are choked 47 by the worries and riches and pleasures of life, 48 and their fruit does not mature. 49 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 50 the word, cling to it 51 with an honest and good 52 heart, and bear fruit with steadfast endurance. 53
8:16 “No one lights 54 a lamp 55 and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. 56 8:17 For nothing is hidden 57 that will not be revealed, 58 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 59 for whoever has will be given more, but 60 whoever does not have, even what he thinks he has 61 will be taken from him.”
8:19 Now Jesus’ 62 mother and his brothers 63 came to him, but 64 they could not get near him because of the crowd. 8:20 So 65 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 66 to them, “My mother and my brothers are those 67 who hear the word of God and do it.” 68
8:22 One 69 day Jesus 70 got into a boat 71 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 72 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 73 came down on the lake, 74 and the boat 75 started filling up with water, and they were in danger. 8:24 They 76 came 77 and woke him, saying, “Master, Master, 78 we are about to die!” So 79 he got up and rebuked 80 the wind and the raging waves; 81 they died down, and it was calm. 8:25 Then 82 he said to them, “Where is your faith?” 83 But they were afraid and amazed, 84 saying to one another, “Who then is this? He commands even the winds and the water, 85 and they obey him!”
8:26 So 86 they sailed over to the region of the Gerasenes, 87 which is opposite 88 Galilee. 8:27 As 89 Jesus 90 stepped ashore, 91 a certain man from the town 92 met him who was possessed by demons. 93 For a long time this man 94 had worn no clothes and had not lived in a house, but among 95 the tombs. 8:28 When he saw 96 Jesus, he cried out, fell 97 down before him, and shouted with a loud voice, “Leave me alone, 98 Jesus, Son of the Most High 99 God! I beg you, do not torment 100 me!” 8:29 For Jesus 101 had started commanding 102 the evil 103 spirit to come out of the man. (For it had seized him many times, so 104 he would be bound with chains and shackles 105 and kept under guard. But 106 he would break the restraints and be driven by the demon into deserted 107 places.) 108 8:30 Jesus then 109 asked him, “What is your name?” He 110 said, “Legion,” 111 because many demons had entered him. 8:31 And they began to beg 112 him not to order 113 them to depart into the abyss. 114 8:32 Now a large herd of pigs was feeding there on the hillside, 115 and the demonic spirits 116 begged Jesus 117 to let them go into them. He gave them permission. 118 8:33 So 119 the demons came out of the man and went into the pigs, and the herd of pigs 120 rushed down the steep slope into the lake and drowned. 8:34 When 121 the herdsmen saw what had happened, they ran off and spread the news 122 in the town 123 and countryside. 8:35 So 124 the people went out to see what had happened, and they came to Jesus. They 125 found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those 126 who had seen it told them how the man who had been demon-possessed had been healed. 127 8:37 Then 128 all the people of the Gerasenes 129 and the surrounding region 130 asked Jesus 131 to leave them alone, 132 for they were seized with great fear. 133 So 134 he got into the boat and left. 135 8:38 The man from whom the demons had gone out begged to go 136 with him, but Jesus 137 sent him away, saying, 8:39 “Return to your home, 138 and declare 139 what God has done for you.” 140 So 141 he went away, proclaiming throughout the whole town 142 what Jesus 143 had done for him.
8:40 Now when Jesus returned, 144 the crowd welcomed him, because they were all waiting for him. 8:41 Then 145 a man named Jairus, who was a ruler 146 of the synagogue, 147 came up. Falling 148 at Jesus’ feet, he pleaded 149 with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. 150
As Jesus was on his way, the crowds pressed 151 around him. 8:43 Now 152 a woman was there who had been suffering from a hemorrhage 153 for twelve years 154 but could not be healed by anyone. 8:44 She 155 came up behind Jesus 156 and touched the edge 157 of his cloak, 158 and at once the bleeding 159 stopped. 8:45 Then 160 Jesus asked, 161 “Who was it who touched me?” When they all denied it, Peter 162 said, “Master, the crowds are surrounding you and pressing 163 against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out 164 from me.” 8:47 When 165 the woman saw that she could not escape notice, 166 she came trembling and fell down before him. In 167 the presence of all the people, she explained why 168 she had touched him and how she had been immediately healed. 8:48 Then 169 he said to her, “Daughter, your faith has made you well. 170 Go in peace.”
8:49 While he was still speaking, someone from the synagogue ruler’s 171 house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told 172 him, “Do not be afraid; just believe, and she will be healed.” 173 8:51 Now when he came to the house, Jesus 174 did not let anyone go in with him except Peter, John, 175 and James, and the child’s father and mother. 8:52 Now they were all 176 wailing and mourning 177 for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun 178 of him, because they knew 179 that she was dead. 180 8:54 But Jesus 181 gently took her by the hand and said, 182 “Child, get up.” 8:55 Her 183 spirit returned, 184 and she got up immediately. Then 185 he told them to give her something to eat. 8:56 Her 186 parents were astonished, but he ordered them to tell no one 187 what had happened.
9:1 After 188 Jesus 189 called 190 the twelve 191 together, he gave them power and authority over all demons and to cure 192 diseases, 9:2 and he sent 193 them out to proclaim 194 the kingdom of God 195 and to heal the sick. 196 9:3 He 197 said to them, “Take nothing for your 198 journey – no staff, 199 no bag, 200 no bread, no money, and do not take an extra tunic. 201 9:4 Whatever 202 house you enter, stay there 203 until you leave the area. 204 9:5 Wherever 205 they do not receive you, 206 as you leave that town, 207 shake the dust off 208 your feet as a testimony against them.” 9:6 Then 209 they departed and went throughout 210 the villages, proclaiming the good news 211 and healing people everywhere.
9:7 Now Herod 212 the tetrarch 213 heard about everything that was happening, and he was thoroughly perplexed, 214 because some people were saying that John 215 had been raised from the dead, 9:8 while others were saying that Elijah 216 had appeared, and still others that one of the prophets of long ago had risen. 217 9:9 Herod said, “I had John 218 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 219
9:10 When 220 the apostles returned, 221 they told Jesus 222 everything they had done. Then 223 he took them with him and they withdrew privately to a town 224 called Bethsaida. 225 9:11 But when the crowds found out, they followed him. He 226 welcomed them, spoke to them about the kingdom of God, 227 and cured those who needed healing. 228 9:12 Now the day began to draw to a close, 229 so 230 the twelve came and said to Jesus, 231 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 232 and food, because we are in an isolated place.” 233 9:13 But he said to them, “You 234 give them something to eat.” They 235 replied, 236 “We have no more than five loaves and two fish – unless 237 we go 238 and buy food 239 for all these people.” 9:14 (Now about five thousand men 240 were there.) 241 Then 242 he said to his disciples, “Have 243 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 244 and the people 245 all sat down.
9:16 Then 246 he took the five loaves and the two fish, and looking up to heaven he gave thanks 247 and broke them. He gave them to the disciples to set before the crowd. 9:17 They all ate and were satisfied, and what was left over 248 was picked up – twelve baskets of broken pieces.
9:18 Once 249 when Jesus 250 was praying 251 by himself, and his disciples were nearby, he asked them, 252 “Who do the crowds say that I am?” 253 9:19 They 254 answered, 255 “John the Baptist; others say Elijah; 256 and still others that one of the prophets of long ago has risen.” 257 9:20 Then 258 he said to them, “But who do you say that I am?” Peter 259 answered, 260 “The Christ 261 of God.” 9:21 But he forcefully commanded 262 them not to tell this to anyone, 263 9:22 saying, “The Son of Man must suffer 264 many things and be rejected by the elders, 265 chief priests, and experts in the law, 266 and be killed, and on the third day be raised.” 267
9:23 Then 268 he said to them all, 269 “If anyone wants to become my follower, 270 he must deny 271 himself, take up his cross daily, 272 and follow me. 9:24 For whoever wants to save his life will lose it, 273 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 274 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 275 of me and my words, the Son of Man will be ashamed of that person 276 when he comes in his glory and in the glory 277 of the Father and of the holy angels. 9:27 But I tell you most certainly, 278 there are some standing here who will not 279 experience 280 death before they see the kingdom of God.” 281
9:28 Now 282 about eight days 283 after these sayings, Jesus 284 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 285 he was praying, 286 the appearance of his face was transformed, 287 and his clothes became very bright, a brilliant white. 288 9:30 Then 289 two men, Moses and Elijah, 290 began talking with him. 291 9:31 They appeared in glorious splendor and spoke about his departure 292 that he was about to carry out 293 at Jerusalem. 294 9:32 Now Peter and those with him were quite sleepy, 295 but as they became fully awake, 296 they saw his glory and the two men standing with him. 9:33 Then 297 as the men 298 were starting to leave, 299 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 300 one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As 301 he was saying this, a cloud 302 came 303 and overshadowed 304 them, and they were afraid as they entered the cloud. 9:35 Then 305 a voice came from the cloud, saying, “This is my Son, my Chosen One. 306 Listen to him!” 307 9:36 After 308 the voice had spoken, Jesus was found alone. So 309 they kept silent and told no one 310 at that time 311 anything of what they had seen.
9:37 Now on 312 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 313 a man from the crowd cried out, 314 “Teacher, I beg you to look at 315 my son – he is my only child! 9:39 A 316 spirit seizes him, and he suddenly screams; 317 it throws him into convulsions 318 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 319 him severely. 9:40 I 320 begged 321 your disciples to cast it out, but 322 they could not do so.” 323 9:41 Jesus answered, 324 “You 325 unbelieving 326 and perverse generation! How much longer 327 must I be with you and endure 328 you? 329 Bring your son here.” 9:42 As 330 the boy 331 was approaching, the demon threw him to the ground 332 and shook him with convulsions. 333 But Jesus rebuked 334 the unclean 335 spirit, healed the boy, and gave him back to his father. 9:43 Then 336 they were all astonished at the mighty power 337 of God.
But while the entire crowd 338 was amazed at everything Jesus 339 was doing, he said to his disciples, 9:44 “Take these words to heart, 340 for the Son of Man is going to be betrayed into the hands of men.” 341 9:45 But they did not understand this statement; its meaning 342 had been concealed 343 from them, so that they could not grasp it. Yet 344 they were afraid to ask him about this statement.
9:46 Now an argument started among the disciples 345 as to which of them might be 346 the greatest. 9:47 But when Jesus discerned their innermost thoughts, 347 he took a child, had him stand by 348 his side, 9:48 and said to them, “Whoever welcomes 349 this child 350 in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” 351
9:49 John answered, 352 “Master, we saw someone casting out demons in your name, and we tried to stop 353 him because he is not a disciple 354 along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”
9:51 Now when 355 the days drew near 356 for him to be taken up, 357 Jesus 358 set out resolutely 359 to go to Jerusalem. 360 9:52 He 361 sent messengers on ahead of him. 362 As they went along, 363 they entered a Samaritan village to make things ready in advance 364 for him, 9:53 but the villagers 365 refused to welcome 366 him, because he was determined to go to Jerusalem. 367 9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume 368 them?” 369 9:55 But Jesus 370 turned and rebuked them, 371 9:56 and they went on to another village.
9:57 As 372 they were walking 373 along the road, someone said to him, “I will follow you wherever you go.” 374 9:58 Jesus said to him, “Foxes have dens and the birds in the sky 375 have nests, but the Son of Man has no place to lay his head.” 376 9:59 Jesus 377 said to another, “Follow me.” But he replied, 378 “Lord, first let me go and bury my father.” 9:60 But Jesus 379 said to him, “Let the dead bury their own dead, 380 but as for you, go and proclaim the kingdom of God.” 381 9:61 Yet 382 another said, “I will follow you, Lord, but first let me say goodbye to my family.” 383 9:62 Jesus 384 said to him, “No one who puts his 385 hand to the plow and looks back 386 is fit for the kingdom of God.” 387
10:1 After this 388 the Lord appointed seventy-two 389 others and sent them on ahead of him two by two into every town 390 and place where he himself was about to go. 10:2 He 391 said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest 392 to send out 393 workers into his harvest. 10:3 Go! I 394 am sending you out like lambs 395 surrounded by wolves. 396 10:4 Do not carry 397 a money bag, 398 a traveler’s bag, 399 or sandals, and greet no one on the road. 400 10:5 Whenever 401 you enter a house, 402 first say, ‘May peace 403 be on this house!’ 10:6 And if a peace-loving person 404 is there, your peace will remain on him, but if not, it will return to you. 405 10:7 Stay 406 in that same house, eating and drinking what they give you, 407 for the worker deserves his pay. 408 Do not move around from house to house. 10:8 Whenever 409 you enter a town 410 and the people 411 welcome you, eat what is set before you. 10:9 Heal 412 the sick in that town 413 and say to them, ‘The kingdom of God 414 has come upon 415 you!’ 10:10 But whenever 416 you enter a town 417 and the people 418 do not welcome 419 you, go into its streets 420 and say, 10:11 ‘Even the dust of your town 421 that clings to our feet we wipe off 422 against you. 423 Nevertheless know this: The kingdom of God has come.’ 424 10:12 I tell you, it will be more bearable on that day for Sodom 425 than for that town! 426
10:13 “Woe to you, Chorazin! 427 Woe to you, Bethsaida! For if 428 the miracles 429 done in you had been done in Tyre 430 and Sidon, 431 they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, 432 will you be exalted to heaven? 433 No, you will be thrown down to Hades! 434
10:16 “The one who listens 435 to you listens to me, 436 and the one who rejects you rejects me, and the one who rejects me rejects 437 the one who sent me.” 438
10:17 Then 439 the seventy-two 440 returned with joy, saying, “Lord, even the demons submit to 441 us in your name!” 442 10:18 So 443 he said to them, “I saw 444 Satan fall 445 like lightning 446 from heaven. 10:19 Look, I have given you authority to tread 447 on snakes and scorpions 448 and on the full force of the enemy, 449 and nothing will 450 hurt you. 10:20 Nevertheless, do not rejoice that 451 the spirits submit to you, but rejoice 452 that your names stand written 453 in heaven.”
10:21 On that same occasion 454 Jesus 455 rejoiced 456 in the Holy Spirit and said, “I praise 457 you, Father, Lord 458 of heaven and earth, because 459 you have hidden these things from the wise 460 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 461 10:22 All things have been given to me by my Father. 462 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 463 to reveal him.”
10:23 Then 464 Jesus 465 turned 466 to his 467 disciples and said privately, “Blessed 468 are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see 469 what you see but did not see it, and to hear what you hear but did not hear it.”
10:25 Now 470 an expert in religious law 471 stood up to test Jesus, 472 saying, “Teacher, what must I do to inherit eternal life?” 473 10:26 He said to him, “What is written in the law? How do you understand it?” 474 10:27 The expert 475 answered, “Love 476 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, 477 and love your neighbor as yourself.” 478 10:28 Jesus 479 said to him, “You have answered correctly; 480 do this, and you will live.”
10:29 But the expert, 481 wanting to justify 482 himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 483 “A man was going down 484 from Jerusalem 485 to Jericho, 486 and fell into the hands of robbers, who stripped him, beat 487 him up, and went off, leaving him half dead. 488 10:31 Now by chance 489 a priest was going down that road, but 490 when he saw the injured man 491 he passed by 492 on the other side. 493 10:32 So too a Levite, when he came up to 494 the place and saw him, 495 passed by on the other side. 10:33 But 496 a Samaritan 497 who was traveling 498 came to where the injured man 499 was, and when he saw him, he felt compassion for him. 500 10:34 He 501 went up to him 502 and bandaged his wounds, pouring oil 503 and wine on them. Then 504 he put him on 505 his own animal, 506 brought him to an inn, and took care of him. 10:35 The 507 next day he took out two silver coins 508 and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ 509 10:36 Which of these three do you think became a neighbor 510 to the man who fell into the hands of the robbers?” 10:37 The expert in religious law 511 said, “The one who showed mercy 512 to him.” So 513 Jesus said to him, “Go and do 514 the same.”
10:38 Now as they went on their way, Jesus 515 entered a certain village where a woman named Martha welcomed him as a guest. 516 10:39 She 517 had a sister named Mary, who sat 518 at the Lord’s feet 519 and listened to what he said. 10:40 But Martha was distracted 520 with all the preparations she had to make, 521 so 522 she came up to him and said, “Lord, don’t you care 523 that my sister has left me to do all the work 524 alone? Tell 525 her to help me.” 10:41 But the Lord 526 answered her, 527 “Martha, Martha, 528 you are worried and troubled 529 about many things, 10:42 but one thing 530 is needed. Mary has chosen the best 531 part; it will not be taken away from her.”
11:1 Now 532 Jesus 533 was praying in a certain place. When 534 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 535 taught 536 his disciples.” 11:2 So he said to them, “When you pray, 537 say:
Father, 538 may your name be honored; 539
may your kingdom come. 540
11:3 Give us each day our daily bread, 541
11:4 and forgive us our sins,
for we also forgive everyone who sins 542 against us.
And do not lead us into temptation.” 543
11:5 Then 544 he said to them, “Suppose one of you 545 has a friend, and you go to him 546 at midnight and say to him, ‘Friend, lend me three loaves of bread, 547 11:6 because a friend of mine has stopped here while on a journey, 548 and I have nothing to set before 549 him.’ 11:7 Then 550 he will reply 551 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 552 I cannot get up and give you anything.’ 553 11:8 I tell you, even though the man inside 554 will not get up and give him anything because he is his friend, yet because of the first man’s 555 sheer persistence 556 he will get up and give him whatever he needs.
11:9 “So 557 I tell you: Ask, 558 and it will be given to you; seek, and you will find; knock, and the door 559 will be opened for you. 11:10 For everyone who asks 560 receives, and the one who seeks finds, and to the one who knocks, the door 561 will be opened. 11:11 What father among you, if your 562 son asks for 563 a fish, will give him a snake 564 instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 565 11:13 If you then, although you are 566 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 567 to those who ask him!”
11:14 Now 568 he was casting out a demon that was mute. 569 When 570 the demon had gone out, the man who had been mute began to speak, 571 and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 572 the ruler 573 of demons, he casts out demons.” 11:16 Others, to test 574 him, 575 began asking for 576 a sign 577 from heaven. 11:17 But Jesus, 578 realizing their thoughts, said to them, 579 “Every kingdom divided against itself is destroyed, 580 and a divided household falls. 581 11:18 So 582 if 583 Satan too is divided against himself, how will his kingdom stand? I ask you this because 584 you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 585 cast them 586 out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 587 of God, then the kingdom of God 588 has already overtaken 589 you. 11:21 When a strong man, 590 fully armed, guards his own palace, 591 his possessions are safe. 592 11:22 But 593 when a stronger man 594 attacks 595 and conquers him, he takes away the first man’s 596 armor on which the man relied 597 and divides up 598 his plunder. 599 11:23 Whoever is not with me is against me, 600 and whoever does not gather with me scatters. 601
11:24 “When an unclean spirit 602 goes out of a person, 603 it passes through waterless places 604 looking for rest but 605 not finding any. Then 606 it says, ‘I will return to the home I left.’ 607 11:25 When it returns, 608 it finds the house 609 swept clean and put in order. 610 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 611 the last state of that person 612 is worse than the first.” 613
11:27 As 614 he said these things, a woman in the crowd spoke out 615 to him, “Blessed is the womb 616 that bore you and the breasts at which you nursed!” 617 11:28 But he replied, 618 “Blessed rather are those who hear the word of God and obey 619 it!”
11:29 As 620 the crowds were increasing, Jesus 621 began to say, “This generation is a wicked generation; it looks for a sign, 622 but no sign will be given to it except the sign of Jonah. 623 11:30 For just as Jonah became a sign to the people of Nineveh, 624 so the Son of Man will be a sign 625 to this generation. 626 11:31 The queen of the South 627 will rise up at the judgment 628 with the people 629 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 630 something greater 631 than Solomon is here! 11:32 The people 632 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 633 – and now, 634 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 635 or under a basket, 636 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, 637 your whole body is full of light, but when it is diseased, 638 your body is full of darkness. 11:35 Therefore see to it 639 that the light in you 640 is not darkness. 11:36 If 641 then 642 your whole body is full of light, with no part in the dark, 643 it will be as full of light as when the light of a lamp shines on you.” 644
11:37 As he spoke, 645 a Pharisee 646 invited Jesus 647 to have a meal with him, so he went in and took his place at the table. 648 11:38 The 649 Pharisee was astonished when he saw that Jesus 650 did not first wash his hands 651 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 652 the outside of the cup and the plate, but inside you are full of greed and wickedness. 653 11:40 You fools! 654 Didn’t the one who made the outside make the inside as well? 655 11:41 But give from your heart to those in need, 656 and 657 then everything will be clean for you. 658
11:42 “But woe to you Pharisees! 659 You give a tenth 660 of your mint, 661 rue, 662 and every herb, yet you neglect justice 663 and love for God! But you should have done these things without neglecting the others. 664 11:43 Woe to you Pharisees! You love the best seats 665 in the synagogues 666 and elaborate greetings 667 in the marketplaces! 11:44 Woe to you! 668 You are like unmarked graves, and people 669 walk over them without realizing it!” 670
11:45 One of the experts in religious law 671 answered him, “Teacher, when you say these things you insult 672 us too.” 11:46 But Jesus 673 replied, 674 “Woe to you experts in religious law as well! 675 You load people 676 down with burdens difficult to bear, yet you yourselves refuse to touch 677 the burdens with even one of your fingers! 11:47 Woe to you! You build 678 the tombs of the prophets whom your ancestors 679 killed. 11:48 So you testify that you approve of 680 the deeds of your ancestors, 681 because they killed the prophets 682 and you build their 683 tombs! 684 11:49 For this reason also the wisdom 685 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 686 for the blood of all the prophets that has been shed since the beginning 687 of the world, 688 11:51 from the blood of Abel 689 to the blood of Zechariah, 690 who was killed 691 between the altar and the sanctuary. 692 Yes, I tell you, it will be charged against 693 this generation. 11:52 Woe to you experts in religious law! You have taken away 694 the key to knowledge! You did not go in yourselves, and you hindered 695 those who were going in.”
11:53 When he went out from there, the experts in the law 696 and the Pharisees began to oppose him bitterly, 697 and to ask him hostile questions 698 about many things, 11:54 plotting against 699 him, to catch 700 him in something he might say.
[8:1] 1 tn Grk “And it happened that some time.” 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.
[8:1] 2 tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
[8:1] 4 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
[8:1] 5 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.
[8:1] 6 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:2] 7 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
[8:2] 8 tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).
[8:2] 9 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
[8:3] 10 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 11 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 12 tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.
[8:3] 13 tc Many
[8:4] 14 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:4] 15 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
[8:4] 16 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
[8:5] 17 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
[8:5] 18 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
[8:5] 19 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[8:6] 20 sn The rock in Palestine would be a limestone base lying right under the soil.
[8:7] 21 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 22 sn That is, crowded out the good plants.
[8:8] 23 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 24 tn Grk “when it grew, after it grew.”
[8:8] 25 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
[8:8] 26 tn Grk “said these things.”
[8:8] 27 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
[8:9] 28 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:9] 29 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
[8:10] 30 tn Here δέ (de) has not been translated.
[8:10] 31 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[8:10] 32 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[8:10] 33 tn Grk “the mysteries.”
[8:10] sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[8:10] 34 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.
[8:10] 35 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[8:11] 36 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
[8:12] 37 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[8:12] 38 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[8:12] 39 tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
[8:13] 40 tn Here δέ (de) has not been translated.
[8:13] 41 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
[8:13] 42 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:13] 43 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
[8:13] 44 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
[8:14] 45 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 46 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 47 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 48 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
[8:14] 49 tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
[8:15] 50 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
[8:15] 51 sn There is a tenacity that is a part of spiritual fruitfulness.
[8:15] 52 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.
[8:15] 53 sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.
[8:16] 54 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 55 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
[8:16] 56 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 57 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
[8:18] 59 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 60 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 61 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
[8:19] 62 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 63 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[8:19] 64 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 65 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 66 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 67 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.
[8:21] 68 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
[8:22] 69 tn Grk “Now it happened that one.” 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.
[8:22] 70 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 71 sn A boat that held all the disciples would be of significant size.
[8:22] 72 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:23] 74 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
[8:23] 75 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
[8:24] 76 tn Here δέ (de) has not been translated.
[8:24] 77 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 78 tn The double vocative shows great emotion.
[8:24] 79 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 80 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 81 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
[8:25] 82 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 83 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
[8:25] 84 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
[8:25] 85 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:26] 86 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 87 tc The textual tradition here is quite complicated. Most
[8:26] sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:26] 88 sn That is, across the Sea of Galilee from Galilee.
[8:27] 89 tn Here δέ (de) has not been translated.
[8:27] 90 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 91 tn Grk “stepped out on land.”
[8:27] 93 tn Grk “who had demons.”
[8:27] 94 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[8:28] 96 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[8:28] 97 tn Grk “and fell,” 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.
[8:28] 98 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
[8:28] 99 sn On the title Most High see Luke 1:35.
[8:28] 100 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:29] 101 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 102 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì75 B Θ Ξ Ψ Ë13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.
[8:29] 104 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
[8:29] 105 tn Or “fetters”; these were chains for the feet.
[8:29] 106 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 107 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 108 sn This is a parenthetical, explanatory comment by the author.
[8:30] 109 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.
[8:30] 110 tn Here δέ (de) has not been translated.
[8:30] 111 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
[8:31] 112 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
[8:31] 114 tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).
[8:32] 115 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[8:32] 116 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[8:32] 117 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:32] 118 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
[8:33] 119 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 120 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
[8:34] 121 tn Here δέ (de) has not been translated.
[8:34] 122 tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
[8:35] 124 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
[8:35] 125 tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:36] 126 tn Here δέ (de) has not been translated.
[8:36] 127 tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.
[8:37] 128 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:37] 129 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
[8:37] 130 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
[8:37] 131 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:37] 132 tn Or “to depart from them.”
[8:37] 133 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
[8:37] 134 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
[8:37] 135 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
[8:38] 136 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[8:38] 137 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:39] 138 tn Grk “your house.”
[8:39] 140 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
[8:39] 141 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
[8:39] 143 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
[8:40] 144 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).
[8:40] sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).
[8:41] 145 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[8:41] 146 tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.
[8:41] 147 sn See the note on synagogues in 4:15.
[8:41] 148 tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[8:41] 149 tn This verb is an imperfect tense, commonly used by Luke for vividness.
[8:42] 150 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
[8:42] 151 sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
[8:43] 152 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:43] 153 tn Grk “a flow of blood.”
[8:43] 154 tc ‡ Most
[8:44] 155 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:44] 156 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:44] 157 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
[8:44] 158 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[8:44] 159 tn Grk “the flow of her blood.”
[8:44] sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
[8:45] 160 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:45] 162 tc Most
[8:45] 163 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
[8:46] 164 tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.
[8:47] 165 tn Here δέ (de) has not been translated.
[8:47] 166 tn Or “could not remain unnoticed” (see L&N 28.83).
[8:47] 167 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
[8:47] 168 tn Grk “told for what reason.”
[8:48] 169 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:48] 170 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[8:49] 171 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
[8:50] 173 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
[8:51] 174 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:51] 175 tn Grk “and John,” 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.
[8:52] 176 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[8:52] 177 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
[8:53] 178 tn This imperfect verb has been translated as an ingressive imperfect.
[8:53] 179 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[8:54] 181 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:54] 182 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
[8:55] 183 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:55] 184 sn In other words, she came back to life; see Acts 20:10.
[8:55] 185 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:56] 186 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:56] 187 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
[9:1] 188 tn Here δέ (de) has not been translated.
[9:1] 189 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 190 tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.
[9:1] 191 tc Some
[9:1] 192 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 193 sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.
[9:2] 195 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.
[9:2] 196 sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.
[9:3] 197 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 198 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 199 sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
[9:3] 200 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 201 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 202 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 203 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[9:4] 204 tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.
[9:5] 205 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 206 tn Grk “all those who do not receive you.”
[9:5] 208 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[9:6] 209 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 210 tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.
[9:6] 211 tn Or “preaching the gospel.”
[9:6] sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.
[9:7] 212 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[9:7] 213 sn See the note on tetrarch in 3:1.
[9:7] 214 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
[9:7] 215 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
[9:8] 216 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:8] 217 sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.
[9:9] 218 tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.
[9:9] 219 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.
[9:10] 220 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:10] 221 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
[9:10] 222 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:10] 223 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:10] 224 tc There is a seeming myriad of variants for this text. Many
[9:10] tn Or “city.”
[9:10] 225 sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.
[9:11] 226 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:11] 227 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.
[9:11] 228 sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).
[9:12] 229 tn Grk “the day began to decline,” looking to the approach of sunset.
[9:12] 230 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
[9:12] 231 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:12] 232 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
[9:12] 233 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
[9:13] 234 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[9:13] 235 tn Here δέ (de) has not been translated.
[9:13] 237 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
[9:13] 238 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[9:13] 239 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
[9:14] 240 tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).
[9:14] 241 sn This is a parenthetical note by the author.
[9:14] 242 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:14] 243 tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).
[9:15] 244 tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
[9:15] 245 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
[9:16] 246 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:16] 247 sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”
[9:17] 248 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
[9:18] 249 tn Grk “And 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. Here καί (kai) has not been translated because of differences between Greek and English style.
[9:18] 250 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:18] 251 sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.
[9:18] 252 tn Grk “the disciples were with him, and he asked them, saying.”
[9:18] 253 sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.
[9:19] 254 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:19] 255 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
[9:19] 256 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:19] 257 sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.
[9:20] 258 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:20] 259 tn Here δέ (de) has not been translated.
[9:20] 260 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
[9:20] 261 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:20] sn See the note on Christ in 2:11.
[9:21] 262 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
[9:21] 263 sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.
[9:22] 264 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[9:22] 265 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
[9:22] 266 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 267 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
[9:23] 268 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:23] 269 sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.
[9:23] 270 tn Grk “to come after me.”
[9:23] 271 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[9:23] 272 sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[9:24] 273 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[9:25] 274 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[9:26] 275 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
[9:26] 276 tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”
[9:26] 277 tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.
[9:27] 278 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
[9:27] 279 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:27] 280 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[9:27] 281 sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.
[9:28] 282 tn Grk “Now it happened that about.” 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.
[9:28] 283 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.
[9:28] 284 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:29] 285 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 286 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
[9:29] 287 tn Or “the appearance of his face became different.”
[9:29] sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[9:29] 288 tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).
[9:30] 289 tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:30] 290 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[9:30] 291 tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.
[9:31] 292 tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.
[9:31] 293 tn Or “accomplish,” “bring to completion.”
[9:31] 294 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:32] 295 tn Grk “weighed down with sleep” (an idiom).
[9:32] 296 tn Or “after they became fully awake,” “but they became fully awake and saw.”
[9:33] 297 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 καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:33] 298 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
[9:33] 299 tn Grk “to leave from him.”
[9:33] 300 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:33] sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.
[9:34] 301 tn Here δέ (de) has not been translated.
[9:34] 302 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:34] 304 tn Or “surrounded.”
[9:35] 305 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:35] 306 tc Most
[9:35] tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.
[9:35] sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.
[9:35] 307 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[9:36] 308 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:36] 309 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
[9:36] 310 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
[9:36] 311 tn Grk “in those days.”
[9:37] 312 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.
[9:38] 313 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:38] 314 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[9:38] 315 tn This verb means “to have regard for”; see Luke 1:48.
[9:39] 316 tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:39] 317 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
[9:39] 318 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
[9:39] 319 tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.
[9:40] 320 tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.
[9:40] 321 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
[9:40] 322 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:40] 323 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:41] 324 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
[9:41] 325 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:41] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[9:41] 328 tn Or “and put up with.” See Num 11:12; Isa 46:4.
[9:41] 329 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:42] 330 tn Here δέ (de) has not been translated.
[9:42] 331 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
[9:42] 332 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
[9:42] 333 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
[9:42] 334 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:42] 335 sn This is a reference to an evil spirit. See Luke 4:33.
[9:43] 336 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
[9:43] 337 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
[9:43] 338 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
[9:43] 339 tc Most
[9:43] tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some
[9:44] 340 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
[9:44] 341 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[9:45] 342 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
[9:45] 343 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
[9:45] 344 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:46] 345 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
[9:46] 346 tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
[9:47] 347 tn Grk “knowing the thoughts of their hearts” (an idiom).
[9:47] 348 tn On this use of παρά (para), see BDF §239.1.1.
[9:48] 349 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:48] 350 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
[9:48] 351 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
[9:49] 352 tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.
[9:49] 353 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most
[9:49] 354 tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.
[9:51] 355 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.
[9:51] 356 tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).
[9:51] 357 sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.
[9:51] 358 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 359 tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
[9:51] 360 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:52] 361 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 362 tn Grk “sent messengers before his face,” an idiom.
[9:52] 363 tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 364 tn Or “to prepare (things) for him.”
[9:53] 365 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
[9:53] 366 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
[9:53] 367 tn Grk “because his face was set toward Jerusalem.”
[9:53] sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.
[9:54] 369 tc Most
[9:54] sn An allusion to 2 Kgs 1:10, 12, 14.
[9:55] 370 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:55] 371 tc Many
[9:55] sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.
[9:57] 372 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:57] 373 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
[9:57] 374 tc Most
[9:57] sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.
[9:58] 375 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[9:58] 376 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[9:59] 377 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[9:60] 379 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:60] 380 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
[9:60] 381 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.
[9:61] 382 tn Grk “And another also said.”
[9:61] 383 tn Grk “to those in my house.”
[9:62] 384 tn Here δέ (de) has not been translated.
[9:62] 385 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:62] 386 sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.
[9:62] 387 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[10:1] 388 tn Grk “And after these things.” Here δέ (de) has not been translated.
[10:1] 389 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
[10:2] 391 tn Here δέ (de) has not been translated.
[10:2] 392 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[10:2] 393 tn Grk “to thrust out.”
[10:3] 394 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:3] 395 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.
[10:3] 396 sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.
[10:4] 397 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
[10:4] 398 tn Traditionally, “a purse.”
[10:4] 399 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:4] 400 tn Or “no one along the way.”
[10:5] 401 tn Here δέ (de) has not been translated.
[10:5] 402 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
[10:5] 403 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
[10:6] 404 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
[10:6] 405 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
[10:7] 406 tn Here δέ (de) has not been translated.
[10:7] 407 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
[10:7] 408 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
[10:8] 409 tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:8] 410 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
[10:8] 411 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:9] 412 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:9] sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
[10:9] 413 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
[10:9] 414 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[10:9] 415 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
[10:10] 416 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
[10:10] 418 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:10] 419 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
[10:10] 420 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
[10:11] 422 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
[10:11] 423 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
[10:11] 424 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
[10:12] 425 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
[10:13] 427 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
[10:13] 428 tn This introduces a second class (contrary to fact) condition in the Greek text.
[10:13] 429 tn Or “powerful deeds.”
[10:13] 430 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[10:13] 431 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
[10:13] map For location see Map1 A1; JP3 F3; JP4 F3.
[10:15] 432 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[10:15] map For location see Map1 D2; Map2 C3; Map3 B2.
[10:15] 433 tn The interrogative particle introducing this question expects a negative reply.
[10:15] 434 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
[10:16] 435 tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
[10:16] 436 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
[10:16] 437 tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.
[10:16] 438 sn The one who sent me refers to God.
[10:17] 439 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:17] 440 tc See the tc note on the number “seventy-two” in Luke 10:1.
[10:17] 441 tn Or “the demons obey”; see L&N 36.18.
[10:17] 442 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
[10:18] 443 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.
[10:18] 444 tn This is an imperfect tense verb.
[10:18] 445 tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
[10:18] 446 tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).
[10:19] 447 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
[10:19] 448 sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.
[10:19] 449 tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.
[10:19] sn The enemy is a reference to Satan (mentioned in v. 18).
[10:19] 450 tn This is an emphatic double negative in the Greek text.
[10:20] 451 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
[10:20] 452 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
[10:20] 453 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
[10:21] 454 tn Grk “In that same hour” (L&N 67.1).
[10:21] 455 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:21] 456 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
[10:21] 458 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[10:21] 460 sn See 1 Cor 1:26-31.
[10:21] 461 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[10:22] 462 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[10:22] 463 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[10:23] 464 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:23] 465 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:23] 466 tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.
[10:23] 467 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[10:23] 468 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
[10:24] 469 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
[10:25] 470 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:25] 471 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
[10:25] 472 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[10:25] 473 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
[10:26] 474 tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[10:27] 475 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:27] 476 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[10:27] 477 sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[10:27] 478 tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
[10:28] 479 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:28] 480 sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.
[10:29] 481 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.
[10:29] 482 tn Or “vindicate.”
[10:29] sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).
[10:30] 483 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
[10:30] 484 sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
[10:30] 485 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:30] 486 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:30] 487 tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[10:30] 488 sn That is, in a state between life and death; severely wounded.
[10:31] 489 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
[10:31] 490 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.
[10:31] 491 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
[10:31] 492 sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.
[10:31] 493 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
[10:32] 494 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
[10:32] 495 tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.
[10:33] 496 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
[10:33] 497 tn This is at the beginning of the clause, in emphatic position in the Greek text.
[10:33] 498 tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).
[10:33] 499 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
[10:33] 500 tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.
[10:33] sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.
[10:34] 501 tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:34] 502 tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[10:34] 503 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
[10:34] 504 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
[10:34] 505 tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
[10:34] 506 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
[10:35] 507 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:35] 508 tn Grk “two denarii.”
[10:35] sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.
[10:35] 509 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
[10:36] 510 sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.
[10:37] 511 tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:37] 512 sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
[10:37] 513 tn Here δέ (de) has been translated as “so” to indicate the concluding summary.
[10:37] 514 tn This recalls the verb of the earlier reply in v. 28.
[10:38] 515 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:38] 516 tc Most
[10:38] tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
[10:39] 517 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:39] 518 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
[10:39] 519 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
[10:40] 520 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
[10:40] 521 tn Grk “with much serving.”
[10:40] 522 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
[10:40] 523 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
[10:40] 524 tn Grk “has left me to serve alone.”
[10:40] 525 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
[10:41] 526 tc Most
[10:41] 527 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
[10:41] 528 sn The double vocative Martha, Martha communicates emotion.
[10:41] 529 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
[10:42] 530 tc Or, with some
[10:42] 531 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
[11:1] 532 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 533 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 534 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 535 sn John refers to John the Baptist.
[11:1] 536 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
[11:2] 537 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[11:2] 538 tc Most
[11:2] sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[11:2] 539 tn Grk “hallowed be your name.”
[11:2] 540 tc Most
[11:2] sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[11:3] 541 tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.
[11:4] 542 tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
[11:4] 543 tc Most
[11:4] tn Or “into a time of testing.”
[11:4] sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.
[11:5] 544 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:5] 545 tn Grk “Who among you will have a friend and go to him.”
[11:5] 546 tn Grk “he will go to him.”
[11:5] 547 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
[11:6] 548 tn Grk “has come to me from the road.”
[11:6] 549 sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.
[11:7] 550 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 551 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 552 tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.
[11:7] 553 tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.
[11:8] 554 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 555 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 556 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
[11:9] 557 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 558 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[11:9] 559 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 560 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 561 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:11] 562 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[11:11] 563 tc Most
[11:11] 564 sn The snake probably refers to a water snake.
[11:12] 565 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
[11:13] 566 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
[11:13] 567 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
[11:14] 568 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 569 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] 570 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] 571 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] 572 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] 574 tn Grk “testing”; the participle is taken as indicating the purpose of the demand.
[11:16] 575 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] 576 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] 577 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] 578 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:17] 579 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] 580 tn Or “is left in ruins.”
[11:17] 581 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] 582 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] 583 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] 584 tn Grk “because.” “I ask you this” is supplied for the sake of English.
[11:19] 585 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] 586 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] 587 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] 588 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] 589 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] 590 tn The referent of the expression “a strong man” is Satan.
[11:21] 591 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] 592 tn Grk “his goods are in peace.”
[11:22] 593 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 594 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 595 tn Grk “stronger man than he attacks.”
[11:22] 596 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 597 tn Grk “on which he relied.”
[11:22] 598 tn Or “and distributes.”
[11:22] 599 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] 600 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] 601 sn For the image of scattering, see Pss. Sol. 17:18.
[11:24] 602 sn This is a reference to an evil spirit. See Luke 4:33.
[11:24] 603 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:24] 604 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] 605 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:24] 606 tc ‡ Most
[11:24] 607 tn Grk “I will return to my house from which I came.”
[11:25] 609 tn The words “the house” are not in Greek but are implied.
[11:25] 610 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] 611 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[11:26] 612 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:26] 613 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
[11:27] 614 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] 615 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] 616 tn For this term see L&N 8.69.
[11:27] 617 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] 619 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
[11:29] 620 tn Here δέ (de) has not been translated.
[11:29] 621 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 622 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] 623 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] 624 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
[11:30] 625 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] 626 tc Only the Western ms D and a few Itala
[11:31] 627 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] 628 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
[11:31] 629 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] 631 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] 632 tn See the note on the word “people” in v. 31.
[11:32] 633 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] 635 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] 636 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] 637 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] 638 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] 639 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
[11:35] 640 sn Here you is a singular pronoun, individualizing the application.
[11:36] 641 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
[11:36] 642 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] 643 tn Grk “not having any part dark.”
[11:36] 644 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
[11:37] 645 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] 646 sn See the note on Pharisees in 5:17.
[11:37] 647 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 648 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] 649 tn Here δέ (de) has not been translated.
[11:38] 650 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 651 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] 652 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] 654 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] 655 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] 656 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] 657 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] 658 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] 659 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] 660 tn Or “you tithe mint.”
[11:42] 661 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 662 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] 663 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 664 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 665 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] 666 sn See the note on synagogues in 4:15.
[11:43] 667 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] 668 tc Most
[11:44] 669 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 670 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] 671 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 672 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 673 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 675 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 676 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 677 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] 678 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] 679 tn Or “forefathers”; Grk “fathers.”
[11:48] 680 tn Grk “you are witnesses and approve of.”
[11:48] 681 tn Or “forefathers”; Grk “fathers.”
[11:48] 682 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 683 tn “Their,” i.e., the prophets.
[11:48] 684 tc The majority of
[11:49] 685 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 686 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] 687 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 688 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 689 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 690 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 691 tn Or “who perished.”
[11:51] 692 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] 693 tn Or “required from.”
[11:52] 694 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] 695 tn Or “you tried to prevent.”
[11:53] 696 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 698 tn For this term see L&N 33.183.
[11:54] 699 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 700 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.
