11:33 “No one after lighting a lamp puts it in a hidden place 1 or under a basket, 2 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, 3 your whole body is full of light, but when it is diseased, 4 your body is full of darkness. 11:35 Therefore see to it 5 that the light in you 6 is not darkness. 11:36 If 7 then 8 your whole body is full of light, with no part in the dark, 9 it will be as full of light as when the light of a lamp shines on you.” 10
11:37 As he spoke, 11 a Pharisee 12 invited Jesus 13 to have a meal with him, so he went in and took his place at the table. 14 11:38 The 15 Pharisee was astonished when he saw that Jesus 16 did not first wash his hands 17 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 18 the outside of the cup and the plate, but inside you are full of greed and wickedness. 19 11:40 You fools! 20 Didn’t the one who made the outside make the inside as well? 21 11:41 But give from your heart to those in need, 22 and 23 then everything will be clean for you. 24
11:42 “But woe to you Pharisees! 25 You give a tenth 26 of your mint, 27 rue, 28 and every herb, yet you neglect justice 29 and love for God! But you should have done these things without neglecting the others. 30 11:43 Woe to you Pharisees! You love the best seats 31 in the synagogues 32 and elaborate greetings 33 in the marketplaces! 11:44 Woe to you! 34 You are like unmarked graves, and people 35 walk over them without realizing it!” 36
11:45 One of the experts in religious law 37 answered him, “Teacher, when you say these things you insult 38 us too.” 11:46 But Jesus 39 replied, 40 “Woe to you experts in religious law as well! 41 You load people 42 down with burdens difficult to bear, yet you yourselves refuse to touch 43 the burdens with even one of your fingers! 11:47 Woe to you! You build 44 the tombs of the prophets whom your ancestors 45 killed. 11:48 So you testify that you approve of 46 the deeds of your ancestors, 47 because they killed the prophets 48 and you build their 49 tombs! 50 11:49 For this reason also the wisdom 51 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 52 for the blood of all the prophets that has been shed since the beginning 53 of the world, 54 11:51 from the blood of Abel 55 to the blood of Zechariah, 56 who was killed 57 between the altar and the sanctuary. 58 Yes, I tell you, it will be charged against 59 this generation. 11:52 Woe to you experts in religious law! You have taken away 60 the key to knowledge! You did not go in yourselves, and you hindered 61 those who were going in.”
11:53 When he went out from there, the experts in the law 62 and the Pharisees began to oppose him bitterly, 63 and to ask him hostile questions 64 about many things, 11:54 plotting against 65 him, to catch 66 him in something he might say.
1 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.
2 tc The phrase “or under a basket” is lacking in some important and early
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).
3 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”).
4 tn Or “when it is sick” (L&N 23.149).
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.
5 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
6 sn Here you is a singular pronoun, individualizing the application.
7 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
9 tn Grk “not having any part dark.”
10 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
11 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.
13 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
14 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.
15 tn Here δέ (de) has not been translated.
16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
17 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.
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).
18 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.
19 tn Or “and evil.”
21 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.
22 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.
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).
23 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).
24 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.
25 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).
26 tn Or “you tithe mint.”
27 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
28 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.
sn Rue was an evergreen herb used for seasoning.
30 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
31 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.
33 tn Grk “and the greetings.”
sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.
34 tc Most
35 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
36 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.
37 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
39 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
40 tn Grk “said.”
41 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
42 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
43 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).
44 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).
45 tn Or “forefathers”; Grk “fathers.”
46 tn Grk “you are witnesses and approve of.”
47 tn Or “forefathers”; Grk “fathers.”
48 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
49 tn “Their,” i.e., the prophets.
50 tc The majority of
51 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
52 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.
53 tn Or “foundation.” However, this does not suggest a time to the modern reader.
54 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
57 tn Or “who perished.”
58 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.
59 tn Or “required from.”
60 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.
61 tn Or “you tried to prevent.”
63 tn Or “terribly.”
64 tn For this term see L&N 33.183.
65 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.