8:16 “No one lights 20 a lamp 21 and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. 22
11:33 “No one after lighting a lamp puts it in a hidden place 26 or under a basket, 27 but on a lampstand, so that those who come in can see the light.
17:7 “Would any one of you say 42 to your slave 43 who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 44
1 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
2 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
3 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
4 tc A few
5 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
6 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
7 tn This imperfect verb has been translated as an ingressive imperfect.
8 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
9 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
10 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
11 tn That is, “they signaled by making gestures” (L&N 33.485).
12 tn This infinitive conveys the idea that the boats were at the point of sinking.
13 tn Grk “having soldiers under me.”
14 sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
15 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
16 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
18 tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
19 tn This question is repeated word for word from v. 19.
20 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
21 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
22 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
23 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
24 tn Grk “two denarii.”
sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.
25 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
26 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.
27 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).
28 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.
29 sn An ancient wedding celebration could last for days (Tob 11:18).
30 tn See the note on the word “slave” in 7:2.
31 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
32 tn Grk “Truly (ἀμήν, amhn), I say to you.”
33 tn See v. 35 (same verb).
34 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.
35 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
36 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.
37 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).
38 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.
39 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
40 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
41 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
42 tn Grk “Who among you, having a slave… would say to him.”
43 tn See the note on the word “slave” in 7:2.
44 tn Grk “and 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. See BDAG 70 s.v. ἀναπίπτω 1.
45 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
46 sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.
47 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
48 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.
49 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
50 sn See Luke 14:33.
51 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
52 sn See Luke 1:50-53; 6:20-23; 14:12-14.
53 sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
55 tn Here δέ (de) has not been translated.
56 tn Or “Be on guard.”
57 tn That is, “I am the Messiah.”