Lukas 11:1--12:59
Konteks11:1 Now 1 Jesus 2 was praying in a certain place. When 3 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 4 taught 5 his disciples.” 11:2 So he said to them, “When you pray, 6 say:
Father, 7 may your name be honored; 8
may your kingdom come. 9
11:3 Give us each day our daily bread, 10
11:4 and forgive us our sins,
for we also forgive everyone who sins 11 against us.
And do not lead us into temptation.” 12
11:5 Then 13 he said to them, “Suppose one of you 14 has a friend, and you go to him 15 at midnight and say to him, ‘Friend, lend me three loaves of bread, 16 11:6 because a friend of mine has stopped here while on a journey, 17 and I have nothing to set before 18 him.’ 11:7 Then 19 he will reply 20 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 21 I cannot get up and give you anything.’ 22 11:8 I tell you, even though the man inside 23 will not get up and give him anything because he is his friend, yet because of the first man’s 24 sheer persistence 25 he will get up and give him whatever he needs.
11:9 “So 26 I tell you: Ask, 27 and it will be given to you; seek, and you will find; knock, and the door 28 will be opened for you. 11:10 For everyone who asks 29 receives, and the one who seeks finds, and to the one who knocks, the door 30 will be opened. 11:11 What father among you, if your 31 son asks for 32 a fish, will give him a snake 33 instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 34 11:13 If you then, although you are 35 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 36 to those who ask him!”
11:14 Now 37 he was casting out a demon that was mute. 38 When 39 the demon had gone out, the man who had been mute began to speak, 40 and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 41 the ruler 42 of demons, he casts out demons.” 11:16 Others, to test 43 him, 44 began asking for 45 a sign 46 from heaven. 11:17 But Jesus, 47 realizing their thoughts, said to them, 48 “Every kingdom divided against itself is destroyed, 49 and a divided household falls. 50 11:18 So 51 if 52 Satan too is divided against himself, how will his kingdom stand? I ask you this because 53 you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 54 cast them 55 out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 56 of God, then the kingdom of God 57 has already overtaken 58 you. 11:21 When a strong man, 59 fully armed, guards his own palace, 60 his possessions are safe. 61 11:22 But 62 when a stronger man 63 attacks 64 and conquers him, he takes away the first man’s 65 armor on which the man relied 66 and divides up 67 his plunder. 68 11:23 Whoever is not with me is against me, 69 and whoever does not gather with me scatters. 70
11:24 “When an unclean spirit 71 goes out of a person, 72 it passes through waterless places 73 looking for rest but 74 not finding any. Then 75 it says, ‘I will return to the home I left.’ 76 11:25 When it returns, 77 it finds the house 78 swept clean and put in order. 79 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 80 the last state of that person 81 is worse than the first.” 82
11:27 As 83 he said these things, a woman in the crowd spoke out 84 to him, “Blessed is the womb 85 that bore you and the breasts at which you nursed!” 86 11:28 But he replied, 87 “Blessed rather are those who hear the word of God and obey 88 it!”
11:29 As 89 the crowds were increasing, Jesus 90 began to say, “This generation is a wicked generation; it looks for a sign, 91 but no sign will be given to it except the sign of Jonah. 92 11:30 For just as Jonah became a sign to the people of Nineveh, 93 so the Son of Man will be a sign 94 to this generation. 95 11:31 The queen of the South 96 will rise up at the judgment 97 with the people 98 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 99 something greater 100 than Solomon is here! 11:32 The people 101 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 102 – and now, 103 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 104 or under a basket, 105 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, 106 your whole body is full of light, but when it is diseased, 107 your body is full of darkness. 11:35 Therefore see to it 108 that the light in you 109 is not darkness. 11:36 If 110 then 111 your whole body is full of light, with no part in the dark, 112 it will be as full of light as when the light of a lamp shines on you.” 113
11:37 As he spoke, 114 a Pharisee 115 invited Jesus 116 to have a meal with him, so he went in and took his place at the table. 117 11:38 The 118 Pharisee was astonished when he saw that Jesus 119 did not first wash his hands 120 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 121 the outside of the cup and the plate, but inside you are full of greed and wickedness. 122 11:40 You fools! 123 Didn’t the one who made the outside make the inside as well? 124 11:41 But give from your heart to those in need, 125 and 126 then everything will be clean for you. 127
11:42 “But woe to you Pharisees! 128 You give a tenth 129 of your mint, 130 rue, 131 and every herb, yet you neglect justice 132 and love for God! But you should have done these things without neglecting the others. 133 11:43 Woe to you Pharisees! You love the best seats 134 in the synagogues 135 and elaborate greetings 136 in the marketplaces! 11:44 Woe to you! 137 You are like unmarked graves, and people 138 walk over them without realizing it!” 139
11:45 One of the experts in religious law 140 answered him, “Teacher, when you say these things you insult 141 us too.” 11:46 But Jesus 142 replied, 143 “Woe to you experts in religious law as well! 144 You load people 145 down with burdens difficult to bear, yet you yourselves refuse to touch 146 the burdens with even one of your fingers! 11:47 Woe to you! You build 147 the tombs of the prophets whom your ancestors 148 killed. 11:48 So you testify that you approve of 149 the deeds of your ancestors, 150 because they killed the prophets 151 and you build their 152 tombs! 153 11:49 For this reason also the wisdom 154 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 155 for the blood of all the prophets that has been shed since the beginning 156 of the world, 157 11:51 from the blood of Abel 158 to the blood of Zechariah, 159 who was killed 160 between the altar and the sanctuary. 161 Yes, I tell you, it will be charged against 162 this generation. 11:52 Woe to you experts in religious law! You have taken away 163 the key to knowledge! You did not go in yourselves, and you hindered 164 those who were going in.”
11:53 When he went out from there, the experts in the law 165 and the Pharisees began to oppose him bitterly, 166 and to ask him hostile questions 167 about many things, 11:54 plotting against 168 him, to catch 169 him in something he might say.
12:1 Meanwhile, 170 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 171 began to speak first to his disciples, “Be on your guard against 172 the yeast of the Pharisees, 173 which is hypocrisy. 174 12:2 Nothing is hidden 175 that will not be revealed, 176 and nothing is secret that will not be made known. 12:3 So then 177 whatever you have said in the dark will be heard in the light, and what you have whispered 178 in private rooms 179 will be proclaimed from the housetops. 180
12:4 “I 181 tell you, my friends, do not be afraid of those who kill the body, 182 and after that have nothing more they can do. 12:5 But I will warn 183 you whom you should fear: Fear the one who, after the killing, 184 has authority to throw you 185 into hell. 186 Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? 187 Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; 188 you are more valuable than many sparrows.
12:8 “I 189 tell you, whoever acknowledges 190 me before men, 191 the Son of Man will also acknowledge 192 before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit 193 will not be forgiven. 194 12:11 But when they bring you before the synagogues, 195 the 196 rulers, and the authorities, do not worry about how you should make your defense 197 or what you should say, 12:12 for the Holy Spirit will teach you at that moment 198 what you must say.” 199
12:13 Then 200 someone from the crowd said to him, “Teacher, tell 201 my brother to divide the inheritance with me.” 12:14 But Jesus 202 said to him, “Man, 203 who made me a judge or arbitrator between you two?” 204 12:15 Then 205 he said to them, “Watch out and guard yourself from 206 all types of greed, 207 because one’s life does not consist in the abundance of his possessions.” 12:16 He then 208 told them a parable: 209 “The land of a certain rich man produced 210 an abundant crop, 12:17 so 211 he thought to himself, 212 ‘What should I do, for I have nowhere to store my crops?’ 213 12:18 Then 214 he said, ‘I 215 will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, 216 “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life 217 will be demanded back from 218 you, but who will get what you have prepared for yourself?’ 219 12:21 So it is with the one who stores up riches for himself, 220 but is not rich toward God.”
12:22 Then 221 Jesus 222 said to his 223 disciples, “Therefore I tell you, do not worry 224 about your 225 life, what you will eat, or about your 226 body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: 227 They do not sow or reap, they have no storeroom or barn, yet God feeds 228 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 229 can add an hour to his life? 230 12:26 So if 231 you cannot do such a very little thing as this, why do you worry about 232 the rest? 12:27 Consider how the flowers 233 grow; they do not work 234 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 235 this is how God clothes the wild grass, 236 which is here 237 today and tomorrow is tossed into the fire to heat the oven, 238 how much more 239 will he clothe you, you people of little faith! 12:29 So 240 do not be overly concerned about 241 what you will eat and what you will drink, and do not worry about such things. 242 12:30 For all the nations of the world pursue 243 these things, and your Father knows that you need them. 12:31 Instead, pursue 244 his 245 kingdom, 246 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 247 to give you the kingdom. 12:33 Sell your possessions 248 and give to the poor. 249 Provide yourselves purses that do not wear out – a treasure in heaven 250 that never decreases, 251 where no thief approaches and no moth 252 destroys. 12:34 For where your treasure 253 is, there your heart will be also.
12:35 “Get dressed for service 254 and keep your lamps burning; 255 12:36 be like people 256 waiting for their master to come back from the wedding celebration, 257 so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves 258 whom their master finds alert 259 when he returns! I tell you the truth, 260 he will dress himself to serve, 261 have them take their place at the table, 262 and will come 263 and wait on them! 264 12:38 Even if he comes in the second or third watch of the night 265 and finds them alert, 266 blessed are those slaves! 267 12:39 But understand this: If the owner of the house had known at what hour the thief 268 was coming, he would not have let 269 his house be broken into. 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” 270
12:41 Then 271 Peter said, “Lord, are you telling this parable for us or for everyone?” 272 12:42 The Lord replied, 273 “Who then is the faithful and wise manager, 274 whom the master puts in charge of his household servants, 275 to give them their allowance of food at the proper time? 12:43 Blessed is that slave 276 whom his master finds at work 277 when he returns. 12:44 I tell you the truth, 278 the master 279 will put him in charge of all his possessions. 12:45 But if 280 that 281 slave should say to himself, 282 ‘My master is delayed 283 in returning,’ and he begins to beat 284 the other 285 slaves, both men and women, 286 and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, 287 and assign him a place with the unfaithful. 288 12:47 That 289 servant who knew his master’s will but did not get ready or do what his master asked 290 will receive a severe beating. 12:48 But the one who did not know his master’s will 291 and did things worthy of punishment 292 will receive a light beating. 293 From everyone who has been given much, much will be required, 294 and from the one who has been entrusted with much, 295 even more will be asked. 296
12:49 “I have come 297 to bring 298 fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism 299 to undergo, 300 and how distressed I am until it is finished! 12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! 301 12:52 For from now on 302 there will be five in one household divided, three against two and two against three. 12:53 They will be divided, 303 father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”
12:54 Jesus 304 also said to the crowds, “When you see a cloud rising in the west, 305 you say at once, ‘A rainstorm 306 is coming,’ and it does. 12:55 And when you see the south wind 307 blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! 308 You know how to interpret the appearance of the earth and the sky, but how can you not know how 309 to interpret the present time?
12:57 “And 310 why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 311 make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, 312 and the officer throw you into prison. 12:59 I tell you, you will never get out of there until you have paid the very last cent!” 313
[11:1] 1 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] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 3 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 4 sn John refers to John the Baptist.
[11:1] 5 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] 6 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] 7 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] 8 tn Grk “hallowed be your name.”
[11:2] 9 tc Most
[11:2] sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[11:3] 10 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] 11 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] 12 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] 13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:5] 14 tn Grk “Who among you will have a friend and go to him.”
[11:5] 15 tn Grk “he will go to him.”
[11:5] 16 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
[11:6] 17 tn Grk “has come to me from the road.”
[11:6] 18 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] 19 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 20 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 21 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] 22 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] 23 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 24 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 25 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] 26 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 27 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] 28 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 29 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 30 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:11] 31 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[11:11] 32 tc Most
[11:11] 33 sn The snake probably refers to a water snake.
[11:12] 34 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
[11:13] 35 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
[11:13] 36 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] 37 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 38 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] 39 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] 40 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] 41 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] 43 tn Grk “testing”; the participle is taken as indicating the purpose of the demand.
[11:16] 44 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] 45 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] 46 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] 47 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:17] 48 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] 49 tn Or “is left in ruins.”
[11:17] 50 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] 51 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] 52 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] 53 tn Grk “because.” “I ask you this” is supplied for the sake of English.
[11:19] 54 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] 55 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] 56 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] 57 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] 58 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] 59 tn The referent of the expression “a strong man” is Satan.
[11:21] 60 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] 61 tn Grk “his goods are in peace.”
[11:22] 62 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 63 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 64 tn Grk “stronger man than he attacks.”
[11:22] 65 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 66 tn Grk “on which he relied.”
[11:22] 67 tn Or “and distributes.”
[11:22] 68 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] 69 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] 70 sn For the image of scattering, see Pss. Sol. 17:18.
[11:24] 71 sn This is a reference to an evil spirit. See Luke 4:33.
[11:24] 72 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:24] 73 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] 74 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:24] 75 tc ‡ Most
[11:24] 76 tn Grk “I will return to my house from which I came.”
[11:25] 78 tn The words “the house” are not in Greek but are implied.
[11:25] 79 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] 80 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[11:26] 81 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:26] 82 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
[11:27] 83 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] 84 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] 85 tn For this term see L&N 8.69.
[11:27] 86 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] 88 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
[11:29] 89 tn Here δέ (de) has not been translated.
[11:29] 90 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 91 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] 92 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] 93 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
[11:30] 94 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] 95 tc Only the Western ms D and a few Itala
[11:31] 96 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] 97 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
[11:31] 98 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] 100 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] 101 tn See the note on the word “people” in v. 31.
[11:32] 102 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] 104 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] 105 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] 106 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] 107 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] 108 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
[11:35] 109 sn Here you is a singular pronoun, individualizing the application.
[11:36] 110 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
[11:36] 111 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] 112 tn Grk “not having any part dark.”
[11:36] 113 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
[11:37] 114 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] 115 sn See the note on Pharisees in 5:17.
[11:37] 116 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 117 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] 118 tn Here δέ (de) has not been translated.
[11:38] 119 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 120 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] 121 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] 123 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] 124 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] 125 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] 126 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] 127 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] 128 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] 129 tn Or “you tithe mint.”
[11:42] 130 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 131 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] 132 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 133 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 134 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] 135 sn See the note on synagogues in 4:15.
[11:43] 136 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] 137 tc Most
[11:44] 138 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 139 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] 140 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 141 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 142 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 144 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 145 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 146 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] 147 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] 148 tn Or “forefathers”; Grk “fathers.”
[11:48] 149 tn Grk “you are witnesses and approve of.”
[11:48] 150 tn Or “forefathers”; Grk “fathers.”
[11:48] 151 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 152 tn “Their,” i.e., the prophets.
[11:48] 153 tc The majority of
[11:49] 154 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 155 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] 156 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 157 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 158 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 159 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 160 tn Or “who perished.”
[11:51] 161 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] 162 tn Or “required from.”
[11:52] 163 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] 164 tn Or “you tried to prevent.”
[11:53] 165 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 167 tn For this term see L&N 33.183.
[11:54] 168 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 169 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.
[12:1] 170 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
[12:1] 171 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:1] 172 tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.
[12:1] 173 sn See the note on Pharisees in 5:17.
[12:1] 174 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
[12:2] 176 sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.
[12:3] 177 tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.
[12:3] 178 tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”
[12:3] 179 sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[12:3] 180 tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
[12:4] 181 tn Here δέ (de) has not been translated.
[12:4] 182 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[12:5] 183 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
[12:5] 184 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
[12:5] 185 tn The direct object (“you”) is understood.
[12:5] 186 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[12:6] 187 sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
[12:7] 188 sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.
[12:8] 189 tn Here δέ (de) has not been translated.
[12:8] 191 tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.
[12:8] 192 sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.
[12:10] 193 sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.
[12:10] 194 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
[12:11] 195 sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.
[12:11] sn See the note on synagogues in 4:15.
[12:11] 196 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[12:11] 197 tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”
[12:12] 198 tn Grk “in that very hour” (an idiom).
[12:12] 199 tn Grk “what it is necessary to say.”
[12:13] 200 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 201 sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
[12:14] 202 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:14] 203 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.
[12:14] 204 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
[12:15] 205 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:15] 206 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
[12:15] 207 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.
[12:16] 208 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:16] 209 tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:16] 210 tn Or “yielded a plentiful harvest.”
[12:17] 211 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
[12:17] 212 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:17] 213 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.
[12:18] 214 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:18] 215 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
[12:19] 216 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
[12:20] 217 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[12:20] 218 tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
[12:20] 219 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
[12:21] 220 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.
[12:22] 221 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
[12:22] 222 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 223 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
[12:22] 224 tn Or “do not be anxious.”
[12:22] 225 tc Most
[12:22] 226 tc Some
[12:24] 227 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.
[12:24] 228 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[12:25] 229 tn Or “by being anxious.”
[12:25] 230 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[12:26] 231 tn This is a first class condition in the Greek text.
[12:26] 232 tn Or “why are you anxious for.”
[12:27] 233 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[12:27] 234 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
[12:28] 235 tn This is a first class condition in the Greek text.
[12:28] 236 tn Grk “grass in the field.”
[12:28] 237 tn Grk “which is in the field today.”
[12:28] 238 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[12:28] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[12:28] 239 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[12:29] 240 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 241 tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.
[12:29] 242 tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.
[12:31] 244 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 245 tc Most
[12:31] 246 sn His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[12:32] 247 tn Or perhaps, “your Father chooses.”
[12:33] 248 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
[12:33] 249 tn Grk “give alms,” but this term is not in common use today.
[12:33] 250 tn Grk “in the heavens.”
[12:33] 251 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 252 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[12:34] 253 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
[12:35] 254 tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.
[12:35] 255 sn Keep your lamps burning means to be ready at all times.
[12:36] 256 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.
[12:36] 257 sn An ancient wedding celebration could last for days (Tob 11:18).
[12:37] 258 tn See the note on the word “slave” in 7:2.
[12:37] 259 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
[12:37] 260 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:37] 261 tn See v. 35 (same verb).
[12:37] 262 tn Grk “have them recline 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.
[12:37] 263 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:37] 264 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.
[12:38] 265 sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.
[12:38] 266 tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.
[12:38] 267 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
[12:39] 268 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[12:39] 269 tc Most
[12:40] 270 sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).
[12:41] 271 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:41] 272 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
[12:42] 273 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
[12:42] 274 tn Or “administrator,” “steward” (L&N 37.39).
[12:42] 275 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
[12:43] 276 tn See the note on the word “slave” in 7:2.
[12:43] 277 tn That is, doing his job, doing what he is supposed to be doing.
[12:44] 278 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”
[12:44] 279 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
[12:45] 280 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[12:45] 281 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.
[12:45] 282 tn Grk “should say in his heart.”
[12:45] 283 tn Or “is taking a long time.”
[12:45] 284 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
[12:45] 285 tn The word “other” is not in the Greek text, but is implied.
[12:45] 286 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
[12:46] 287 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[12:46] 288 tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.
[12:47] 289 tn Here δέ (de) has not been translated.
[12:47] 290 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.
[12:48] 291 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
[12:48] 293 tn Grk “will receive few (blows).”
[12:48] 294 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
[12:48] 295 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
[12:48] 296 tn Grk “they will ask even more.”
[12:49] 297 sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.
[12:49] 298 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[12:50] 299 sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).
[12:50] 300 tn Grk “to be baptized with.”
[12:51] 301 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
[12:52] 302 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
[12:53] 303 tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.
[12:54] 304 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.
[12:54] 305 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
[12:54] 306 tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
[12:55] 307 sn The south wind comes from the desert, and thus brings scorching heat.
[12:56] 308 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
[12:56] 309 tc Most
[12:57] 310 tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.
[12:58] 311 sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
[12:58] 312 sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).
[12:59] 313 tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.
[12:59] sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.
