11:42 “But woe to you Pharisees! 45 You give a tenth 46 of your mint, 47 rue, 48 and every herb, yet you neglect justice 49 and love for God! But you should have done these things without neglecting the others. 50
12:1 Meanwhile, 56 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 57 began to speak first to his disciples, “Be on your guard against 58 the yeast of the Pharisees, 59 which is hypocrisy. 60
17:7 “Would any one of you say 91 to your slave 92 who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 93
1 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
3 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
4 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
5 tn Or “Child, why did you do this to us?”
6 tn Or “your father and I have been terribly worried looking for you.”
7 tn The verb here is ποιέω (poiew; see v. 4).
8 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).
9 tn In other words, “do not even begin to think this.”
10 sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.
11 sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.
12 tn Grk “And soldiers.”
13 tn Grk “And what should we ourselves do?”
14 tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
15 tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
16 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
17 sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.
18 sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.
map For location see Map1-D2; Map2-C3; Map3-B2.
19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
20 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
21 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
22 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
23 tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
24 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
25 sn On the phrase as Moses commanded see Lev 14:1-32.
26 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
27 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
28 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
29 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
30 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
31 tn Grk “to your house.”
32 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
33 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
34 tn Grk “by [the measure] with which you measure it will be measured back to you.”
35 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
36 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
37 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
38 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
39 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
40 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.
41 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
42 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.
43 tn Grk “not having any part dark.”
44 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
45 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).
46 tn Or “you tithe mint.”
47 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
48 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.
49 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
50 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
52 tn Grk “said.”
53 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
54 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
55 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).
56 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
57 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
58 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.
59 sn See the note on Pharisees in 5:17.
60 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
61 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
62 tn Grk “give alms,” but this term is not in common use today.
63 tn Grk “in the heavens.”
64 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
65 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.
66 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
67 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
68 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
69 tn Grk “do not recline in the place of honor.” 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.
70 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
71 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.
72 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
73 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
74 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
75 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
76 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
77 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
78 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
79 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
80 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
81 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").
82 tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
83 sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
84 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
85 sn The percentage of reduction may not be as great because of the change in material.
86 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
87 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
88 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
89 tn Or “exalted.” This refers to the pride that often comes with money and position.
90 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
91 tn Grk “Who among you, having a slave… would say to him.”
92 tn See the note on the word “slave” in 7:2.
93 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.
94 tn Grk “in the temple.”
95 tn Grk “lay hands on me.”
96 tn Or “your time.”
97 tn Or “authority,” “domain.”