6:27 “But I say to you who are listening: Love your enemies, 11 do good to those who hate you,
9:57 As 13 they were walking 14 along the road, someone said to him, “I will follow you wherever you go.” 15
11:45 One of the experts in religious law 24 answered him, “Teacher, when you say these things you insult 25 us too.”
1 tn Grk “And behold.”
2 tn Grk “you will conceive in your womb.”
3 tn Or “and bear.”
4 tn Grk “you will call his name.”
5 tn See v. 13 for a similar construction.
sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
6 sn A quotation from Ps 91:12.
7 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
8 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
9 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
10 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
11 sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.
12 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).
13 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
14 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
15 tc Most
sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.
16 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
17 tn Or “city.”
18 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
19 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
20 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
21 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.
22 sn See the note on synagogues in 4:15.
23 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.
24 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
25 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
26 tn This is a first class condition in the Greek text.
27 tn Or “why are you anxious for.”
28 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
29 sn The south wind comes from the desert, and thus brings scorching heat.
30 sn This term refers to wide streets, and thus suggests the major streets of a city.
31 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
32 tc Most
tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.
33 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.
34 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
35 tn Or “faithful.”
36 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
37 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
38 tn Or “faithful.”
39 tn Grk “have not been faithful with what is another’s.”
40 tn Grk “what is your own.”
41 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
42 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
43 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
44 sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).
45 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
46 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
47 tn Grk “He said to them.”
48 sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”
49 tn Grk “he.”
50 tn Grk “Truly (ἀμήν, amhn), I say to you.”
51 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
52 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.