¹ tn Heb “and full of years.”

² tn Heb “he”; the referent (David) has been specified in the translation for clarity.

³ tn Heb “and their number by their heads, by men, was 38,000.”

⁴ tn The words “David said” are supplied here in the translation for clarification. The appearance of the first person verb “I supplied” in v. 5 indicates that David is speaking here.

⁵ tn Heb “made to [or “for”] praise.”

⁶ tc The MT reads “Zina” here and “Zizah” in v. 11. One Hebrew ms, the LXX, and the Vulgate, harmonizing the form of the name to that found in v. 11, read “Zizah” here.

⁷ sn Verses 8-10 are confusing. Two different lists of Shimei’s sons appear. In between these lists is the statement “these were the leaders of the family of Ladan,” suggesting that the list just before this includes the sons of Ladan, not Shimei. But verse 8 already lists Ladan’s sons. Apparently the text as it stands is a conflation of differing traditions.

⁸ tn Heb “and Aaron was set apart to consecrate it, the most holy things, he and his sons, permanently, to sacrifice before the Lord, to serve him, and to bless his name permanently.”

⁹ tn Heb “and Moses the man of God, his sons were called to the tribe of Levi.”

¹⁰ tn The Hebrew text has the plural “sons,” but only one name appears after this. The attached phrase “the oldest” might indicate that Shebuel was not Gershom’s only son, but note v. 17.

¹¹ tc The LXX reads Σουβαηλ (Soubahl) here, a reading followed by NAB, NIV, NCV, CEV (“Shubael”); cf. 24:20.

¹² tn The Hebrew text has “the sons of Eliezer were,” but only one name appears after this in the verse, and we are specifically told that Eliezer had no other sons.

¹³ tn The Hebrew text has the plural “sons,” but only one name appears after this. The attached phrase “the oldest” might indicate that Shelomith was not Izhar’s only son, but note v. 17.

¹⁴ tn Heb “the sons of Kish, their brothers [i.e., relatives/cousins] lifted them up.” For other uses of נָאָשׂ (na’as, “lift up”) in the sense of “marry,” see BDB 671 s.v. Qal.3.d.

¹⁵ tn Heb “these were the sons of Levi according to the house of their fathers, heads of the fathers, according to their numberings, by number of names, according to their heads, doer[s] of the work for the service of the house of the Lord, from a son of twenty years and upwards.”

¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁷ tn Heb “for by the final words of David, they were the number of the sons of Levi, from a son of twenty years and upward.”

¹⁸ tn Heb “For their assignment was at the hand of the sons of Aaron for the work of the house of the Lord concerning the courtyards and concerning the rooms and concerning the purification of all holiness and the work of the service of the house of God.”

¹⁹ tn Heb “with respect to.”

²⁰ tn The Hebrew terms מְשׂוּרָה (mÿsurah) and מִדָּה (middah) refer to different types of measurements.

²¹ tn Heb “and to stand.”

²² tn Heb “by number according to the manner upon them, regularly before the Lord.”

²³ tn Heb “and they kept the charge of the tent of meeting and the charge of the holy place and the charge of the sons of Aaron, their brothers, for the service of the house of the Lord.”

²⁴ tc Most mss (א² A P Ï) add ὑπὲρ ἡμῶν (Juper Jhmwn, “for us”); others (א* 69 1505 pc) add ὑπὲρ ὑμῶν (Juper Jumwn, “for you”), the first hand of א also has ἀποθανόντος (apoqanonto", “since he died”) instead of παθόντος (paqonto", “since he suffered”). But the reading without ὑπὲρ ἡ/ὑμῶν best explains the rise of the other readings, for not only is there confusion as to which pronoun belongs here, but the longer readings, being clarifications, are evidently motivated readings. The shortest reading is found in important and early Alexandrian and Western witnesses (Ì⁷² B C Ψ 0285 323 1739) and is strongly preferred.

²⁵ sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.

²⁶ tn This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.

²⁷ tn Grk “the Gentiles,” used here of those who are not God’s people.

²⁸ tn Grk “to accomplish the desire of the Gentiles.”

²⁹ tn Grk “having gone along,” referring to the readers’ behavior in time past.

³⁰ tn According to BDAG 857 s.v. πότος the term refers to a social gathering at which wine is served, hence “drinking parties” (cf. TEV, NASB). However, the collocation with the other terms in v. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.

³¹ tn The Greek words here all occur in the plural to describe their common practice in the past.

³² tn Grk “in/by which,” referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³³ tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.

³⁴ tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.

³⁵ tn Grk “give an account to.”

³⁶ tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.

³⁷ tn Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6b.

³⁸ sn In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7-8; 4:1-5, 12-19)?

³⁹ tn Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

⁴⁰ tn Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.

⁴¹ tn Grk “according to men.”

⁴² tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).

⁴³ tn Grk “according to God.”

⁴⁴ tn Grk “for prayers.”

⁴⁵ tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.

⁴⁶ tn Or “constant.”

⁴⁷ sn The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21-22; 1 Cor 13:4-7).

⁴⁸ tn There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι [filoxenoi]), but it continues the sense of command from v. 7.

⁴⁹ tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.

⁵⁰ tn Grk “if anyone speaks – as God’s words.”

⁵¹ tn Or “oracles.”

⁵² tn Grk “if anyone serves – with strength…”

⁵³ tn Grk “is/are.”

⁵⁴ tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.

⁵⁵ tn Grk “at the burning among you, occurring to you for testing.”

⁵⁶ tn Grk “in the revelation of his glory.”

⁵⁷ tn The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7.

⁵⁸ tc Many mss, some of them important and early ([א] A P 33 81 323 945 1241 1739 pm bo), add καὶ δυνάμεως (kai dunamew"; “and of power”) here. The shorter reading is supported by Ì⁷² B K L Ψ 049 pm). Although the evidence is evenly divided, the longer reading looks to be an explanatory or liturgical expansion on the text and for this reason should be considered secondary.

⁵⁹ tn Grk “the Spirit of glory and of God.”

⁶⁰ sn A quotation taken from Isa 11:2.

⁶¹ tn The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea.

⁶² tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”

⁶³ tn These are third-person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second-person verbs since this is smoother English idiom.

⁶⁴ tn Grk “in this name.”

⁶⁵ tn Grk “to begin from the house.”

⁶⁶ tn Or “the end.”

⁶⁷ tn Grk “where will he appear.”

⁶⁸ tn The personal references in v. 18 are generic singulars, but they have been changed to the plural in English to maintain consistency with the plurals of v. 17.

sn A quotation from Prov 11:31 (LXX).

⁶⁹ tn Grk “in doing good.”

⁷⁰ tn Heb “Woe to those who plan sin.” The Hebrew term הוֹי (hoy, “woe”; “ah”) was a cry used in mourning the dead.

⁷¹ tn Heb “those who do evil upon their beds.”

⁷² tn Heb “at the light of morning they do it.”

⁷³ tn Heb “they desire fields and rob [them], and houses and take [them] away.”

⁷⁴ tn Heb “and they oppress a man and his home.”

⁷⁵ tn Heb “and a man and his inheritance.” The verb עָשַׁק (’ashaq, “to oppress”; “to wrong”) does double duty in the parallel structure and is understood by ellipsis in the second line.

⁷⁶ tn Heb “clan” or “extended family.”

⁷⁷ tn Heb “from which you will not remove your neck.” The words “It will be like a yoke” are supplied in the translation for clarification.

⁷⁸ tn Or “you will not.”

⁷⁹ tc The form נִהְיָה (nihyah) should be omitted as dittographic (note the preceding וְנָהָה נְהִי vÿnahah nÿhiy).

tn Heb “one will lament [with] a lamentation [and] say.”

⁸⁰ tn Or “exchange.” The LXX suggests a reading יִמַּד (yimmad) from מָדַד (madad, “to measure”). In this case one could translate, “the property of my people is measured out [i.e., for resale].”

⁸¹ tn Heb “how one removes for me.” Apparently the preposition has the nuance “from” here (cf. KJV, NASB, NIV, NRSV, NLT).

⁸² tc The Hebrew term שׁוֹבֵב (shovev, “the one turning back”) elsewhere has the nuance “apostate” (cf. NASB) or “traitor” (cf. NIV). The translation assumes an emendation to שָׁבָה (shavah, “captor”).

tn Heb “to the one turning back he assigns our fields.”

⁸³ tn Heb “therefore you will not have one who strings out a measuring line by lot in the assembly of the Lord.”

sn No one will assign you land in the Lord’s community. When judgment passes and the people are restored to the land, those greedy ones who disregarded the ancient land allotments will not be allowed to participate in the future redistribution of the land.

⁸⁴ tn Heb “‘Do not foam at the mouth,’ they foam at the mouth.” The verb נָטַף (nataf) means “to drip.” When used of speech it probably has the nuance “to drivel, to foam at the mouth” (HALOT 694 s.v. נטף). The sinful people tell the Lord’s prophets not to “foam at the mouth,” which probably refers in a derogatory way to their impassioned style of delivery. But the Lord (who is probably still speaking here, see v. 3) sarcastically refers to their impassioned exhortation as “foaming at the mouth.”

⁸⁵ tc If one follows the MT as it stands, it would appear that the Lord here condemns the people for their “foaming at the mouth” and then announces that judgment is inevitable. The present translation assumes that this is a continuation of the quotation of what the people say. In this case the subject of “foam at the mouth” is the Lord’s prophets. In the second line יִסַּג (yissag, a Niphal imperfect from סוּג, sug, “to remove”) is emended to יַסִּגֵנוּ (yassigenu; a Hiphil imperfect from נָסַג/נָשַׂג, nasag/nasag, “to reach; to overtake”).

tn Heb “they should not foam at the mouth concerning these things, humiliation will not be removed.”

⁸⁶ tn Heb “house” (so many English versions); CEV “descendants.’

⁸⁷ tc The MT has אָמוּר (’amur), an otherwise unattested passive participle, which is better emended to אָמוֹר (’amor), an infinitive absolute functioning as a finite verb (see BDB 55 s.v. אָמַר).

⁸⁸ tn The Hebrew word רוּחַ (ruach) often means “Spirit” when used of the Lord, but here it seems to have an abstract sense, “patience.” See BDB 925 s.v. 3.d.

⁸⁹ tn Heb “Has the patience of the Lord run short? Or are these his deeds?” The rhetorical questions expect the answer, “No, of course not.” The people contest the prophet’s claims that the Lord’s judgment is falling on the nation.

⁹⁰ tn Heb “Do not my words accomplish good for the one who walks uprightly?” The rhetorical question expects the answer, “Of course they do!” The Lord begins his response to the claim of the house of Jacob that they are immune to judgment (see v. 7a). He points out that the godly are indeed rewarded, but then he goes on to show that those in the house of Jacob are not godly and can expect divine judgment, not blessing (vv. 8-11). Some emend “my words” to “his words.” In this case, v. 7b is a continuation of the immediately preceding quotation. The people, thinking they are godly, confidently ask, “Do not his [God’s] words accomplish good for the one who walks uprightly?”

⁹¹ tc Heb “Recently my people rise up as an enemy.” The MT is problematic in light of v. 9, where “my people” are the object of oppression, not the perpetrators of it. The form וְאֶתְמוּל (vÿ’etmul, “and recently”) is probably the product of fusion and subsequent suppression of an (ע) ayin. The translation assumes an emendation to וְאַתֶּם עַל (vÿ’attem ’al, “and you against [my people]”). The second person plural pronoun fits well with the second plural verb forms of vv. 8b-10. If this emendation is accepted, then יְקוֹמֵם (yÿqomem, the imperfect of קוּם [qum]) should be emended to קָמִים (qamim; a participle from the same root).

⁹² tc Heb “From the front of a garment glory [or perhaps, “a robe”] you strip off,” but this makes little if any sense. The term מִמּוּל (mimmul, “from the front of”) is probably the product of dittography (note the preceding word, which ends in [ם] mem) and subsequent suppression of ע (ayin). The translation assumes an emendation to מֵעַל (me’al, “from upon”). The translation also assumes an emendation of שַׂלְמָה אֶדֶר (salmah ’eder, “a garment, glory [or robe]”) to שֹׁלְמִים אֲדֶרֶת (sholÿmim ’aderet, “[from] a friend the robe [you strip off]”). The MT’s אֶדֶר (’eder) is the result of misdivision (the article has erroneously been attached to the preceding word) and haplography (of the final tav, which also begins the following word).

⁹³ tc The passive participle שׁוּבֵי (shuvey) is unattested elsewhere and should be emended to a participle שָׁבִים (shavim).

tn Heb “from those passing by peacefully, returnees from war.” Actual refugees, however, are probably not in view. The second line compares those who pass by peacefully with individuals returning from war. The battle is over and they do not expect their own countrymen to attack them.

⁹⁴ tn Heb “women.” This may be a synecdoche of the whole (women) for the part (widows).

⁹⁵ tn Heb “her little children” or “her infants”; ASV, NRSV “young children.”

⁹⁶ tn Heb “from their children you take my glory forever.” The yod (י) ending on הֲדָרִי (hadariy) is usually taken as a first person common singular suffix (“my glory”). But it may be the archaic genitive ending (“glory of”) in the construct expression “glory of perpetuity,” that is, “perpetual glory.” In either case, this probably refers to the dignity or honor the Lord bestowed on each Israelite family by giving them a share of his land to be inherited perpetually from one generation to another within each family. The term הָדָר (hadar) may refer to possessions that a person prizes (Lam 1:6).

⁹⁷ tn Heb “Arise and go!” These imperatives are rhetorical. Those who wrongly drove widows and orphans from their homes and land inheritances will themselves be driven out of the land (cf. Isa 5:8-17). This is an example of poetic justice.

⁹⁸ tn Heb “for this is no resting place.” The Lord speaks to the oppressors.

⁹⁹ tn Heb “uncleanness will destroy, and destruction will be severe.”

¹⁰⁰ tn Heb “if a man, coming [as] wind and falsehood, should lie”; NASB “walking after wind and falsehood”; NIV “a liar and a deceiver.”

¹⁰¹ tn Heb “I will foam at the mouth concerning wine and beer.”

¹⁰² tn Heb “he would be the foamer at the mouth for this people.”

¹⁰³ tn Heb “the remnant of Israel.”

¹⁰⁴ tc The MT reads בָּצְרָה (batsrah, “Bozrah”) but the form should be emended to בַּצִּרָה (batsirah, “into the fold”). See D. R. Hillers, Micah (Hermeneia), 38.

¹⁰⁵ tc The MT reads “its pasture,” but the final vav (ו) belongs with the following verb. See GKC 413 §127.i.

¹⁰⁶ tn Heb “and they will be noisy [or perhaps, “excited”] from men.” The subject of the third feminine plural verb תְּהִימֶנָה (tÿhimenah, “they will be noisy”) is probably the feminine singular צֹאן (tso’n, “flock”). (For another example of this collective singular noun with a feminine plural verb, see Gen 30:38.) In the construction מֵאָדָם (me’adam, “from men”) the preposition is probably causal. L. C. Allen translates “bleating in fear of men” (Joel, Obadiah, Jonah, and Micah [NICOT], 300), but it is possible to take the causal sense as “because of the large quantity of men.” In this case the sheep metaphor and the underlying reality are mixed.

¹⁰⁷ tn Heb “the one who breaks through goes up before them.” The verb form is understood as a perfect of certitude, emphasizing the certainty of this coming event.

¹⁰⁸ tn The three verb forms (a perfect and two preterites with vav [ו] consecutive) indicate certitude.

sn The “fold” from which the sheep/people break out is probably a reference to their place of exile.

¹⁰⁹ tn The verb form (a preterite with vav [ו] consecutive) indicates certitude.

¹¹⁰ tn Heb “the Lord [will be] at their head.”

¹¹¹ 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.

¹¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹¹⁴ sn John refers to John the Baptist.

¹¹⁵ 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.

¹¹⁶ 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.

¹¹⁷ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

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.

¹¹⁸ tn Grk “hallowed be your name.”

¹¹⁹ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

¹²⁰ 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.

¹²¹ 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.

¹²² tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

tn Or “into a time of testing.”

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.

¹²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹²⁴ tn Grk “Who among you will have a friend and go to him.”

¹²⁵ tn Grk “he will go to him.”

¹²⁶ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

¹²⁷ tn Grk “has come to me from the road.”

¹²⁸ 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.

¹²⁹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

¹³⁰ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

¹³¹ 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.

¹³² 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.

¹³³ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

¹³⁴ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

¹³⁵ 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.

¹³⁶ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

¹³⁷ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

¹³⁸ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

¹³⁹ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

¹⁴⁰ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

¹⁴¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹⁴² tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

¹⁴³ sn The snake probably refers to a water snake.

¹⁴⁴ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

¹⁴⁵ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

¹⁴⁶ 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.

¹⁴⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁴⁸ 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”).

¹⁴⁹ 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.

¹⁵⁰ 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.

¹⁵¹ tn Grk “By Beelzebul.”

sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

¹⁵² tn Or “prince.”

¹⁵³ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

¹⁵⁴ 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.

¹⁵⁵ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

¹⁵⁶ 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.

¹⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵⁸ 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.

¹⁵⁹ tn Or “is left in ruins.”

¹⁶⁰ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

¹⁶¹ 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.

¹⁶² 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.

¹⁶³ tn Grk “because.” “I ask you this” is supplied for the sake of English.

¹⁶⁴ 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.

¹⁶⁵ 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.

¹⁶⁶ 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).

¹⁶⁷ 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.

¹⁶⁸ 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.”

¹⁶⁹ tn The referent of the expression “a strong man” is Satan.

¹⁷⁰ 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).

¹⁷¹ tn Grk “his goods are in peace.”

¹⁷² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁷³ tn The referent of the expression “a stronger man” is Jesus.

¹⁷⁴ tn Grk “stronger man than he attacks.”

¹⁷⁵ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

¹⁷⁶ tn Grk “on which he relied.”

¹⁷⁷ tn Or “and distributes.”

¹⁷⁸ 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.

¹⁷⁹ 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.

¹⁸⁰ sn For the image of scattering, see Pss. Sol. 17:18.

¹⁸¹ sn This is a reference to an evil spirit. See Luke 4:33.

¹⁸² tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

¹⁸³ 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).

¹⁸⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁸⁵ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

¹⁸⁶ tn Grk “I will return to my house from which I came.”

¹⁸⁷ tn Grk “comes.”

¹⁸⁸ tn The words “the house” are not in Greek but are implied.

¹⁸⁹ 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.

¹⁹⁰ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

¹⁹¹ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

¹⁹² sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

¹⁹³ 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.

¹⁹⁴ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

¹⁹⁵ tn For this term see L&N 8.69.

¹⁹⁶ 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.

¹⁹⁷ tn Grk “said.”

¹⁹⁸ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

¹⁹⁹ tn Here δέ (de) has not been translated.

²⁰⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁰¹ 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.

²⁰² 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.

²⁰³ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

²⁰⁴ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

²⁰⁵ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

²⁰⁶ 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.

²⁰⁷ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

²⁰⁸ 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.

²⁰⁹ tn Grk “behold.”

²¹⁰ 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.

²¹¹ tn See the note on the word “people” in v. 31.

²¹² tn Grk “at the preaching of Jonah.”

sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

²¹³ tn Grk “behold.”

²¹⁴ 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.

²¹⁵ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

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).

²¹⁶ 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”).

²¹⁷ 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.

²¹⁸ tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

²¹⁹ sn Here you is a singular pronoun, individualizing the application.

²²⁰ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

²²¹ 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.

²²² tn Grk “not having any part dark.”

²²³ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

²²⁴ 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.

²²⁵ sn See the note on Pharisees in 5:17.

²²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²²⁷ 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.

²²⁸ tn Here δέ (de) has not been translated.

²²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²³⁰ 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).

²³¹ 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.

²³² tn Or “and evil.”

²³³ 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).

²³⁴ 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.

²³⁵ 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).

²³⁶ 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).

²³⁷ 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.

²³⁸ 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).

²³⁹ tn Or “you tithe mint.”

²⁴⁰ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

²⁴¹ 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.

²⁴² sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

²⁴³ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

²⁴⁴ 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.

²⁴⁵ sn See the note on synagogues in 4:15.

²⁴⁶ 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.

²⁴⁷ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

²⁴⁸ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

²⁴⁹ 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.

²⁵⁰ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

²⁵¹ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

²⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁵³ tn Grk “said.”

²⁵⁴ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

²⁵⁵ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

²⁵⁶ 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).

²⁵⁷ 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).

²⁵⁸ tn Or “forefathers”; Grk “fathers.”

²⁵⁹ tn Grk “you are witnesses and approve of.”

²⁶⁰ tn Or “forefathers”; Grk “fathers.”

²⁶¹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

²⁶² tn “Their,” i.e., the prophets.

²⁶³ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

²⁶⁴ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

²⁶⁵ 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.

²⁶⁶ tn Or “foundation.” However, this does not suggest a time to the modern reader.

²⁶⁷ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

²⁶⁸ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

²⁶⁹ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

²⁷⁰ tn Or “who perished.”

²⁷¹ 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.

²⁷² tn Or “required from.”

²⁷³ 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.

²⁷⁴ tn Or “you tried to prevent.”

²⁷⁵ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

²⁷⁶ tn Or “terribly.”

²⁷⁷ tn For this term see L&N 33.183.

²⁷⁸ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

²⁷⁹ 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.