4:9 Then 11 the devil 12 brought him to Jerusalem, 13 had him stand 14 on the highest point of the temple, 15 and said to him, “If 16 you are the Son of God, throw yourself down from here,
7:24 When 49 John’s messengers had gone, Jesus 50 began to speak to the crowds about John: “What did you go out into the wilderness 51 to see? A reed shaken by the wind? 52
17:7 “Would any one of you say 119 to your slave 120 who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 121 17:8 Won’t 122 the master 123 instead say to him, ‘Get my dinner ready, and make yourself ready 124 to serve me while 125 I eat and drink. Then 126 you may eat and drink’?
21:34 “But be on your guard 143 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 144
1 tn The verb here is ποιέω (poiew; see v. 4).
2 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).
3 tn In other words, “do not even begin to think this.”
4 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.
5 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.
6 tn Grk “And the devil.”
7 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
8 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
9 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
10 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
12 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
13 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
14 tn Grk “and stood him.”
15 sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
16 tn This is another first class condition, as in v. 3.
17 sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.
18 tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.
19 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
20 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
21 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
22 tc Most
23 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
24 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
25 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
26 tn Or “business associates.”
27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
28 sn From now on is a common Lukan expression, see Luke 1:48.
29 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
30 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
31 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
32 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
33 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
34 tn Or “cloak.”
35 tn See the note on the word “tunics” in 3:11.
36 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
37 tn Or “in return.”
38 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
39 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
40 sn That is, “sons of God.”
41 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
42 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
43 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.
44 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
45 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
46 sn The same verb has been translated “inform” in 7:18.
47 sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
48 tn Grk “and the,” but 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.
49 tn Here δέ (de) has not been translated.
50 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
51 tn Or “desert.”
52 tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
53 sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.
54 tc The earliest and best
55 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
56 sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.
57 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
58 tn Grk “and fell,” but 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.
59 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
60 sn On the title Most High see Luke 1:35.
61 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
62 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
63 tn Here δέ (de) has not been translated.
64 tn Grk “said.”
65 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
66 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
67 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
68 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
69 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
70 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
71 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
72 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
73 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.
74 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.
75 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
76 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.
77 tn Grk “not having any part dark.”
78 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
79 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
80 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
81 tn Or “who perished.”
82 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.
83 tn Or “required from.”
84 tn See the note on the word “slave” in 7:2.
85 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
86 tn Grk “Truly (ἀμήν, amhn), I say to you.”
87 tn See v. 35 (same verb).
88 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.
89 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
90 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.
91 tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.
92 sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”
93 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
94 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
95 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
96 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
97 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
98 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
99 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
100 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
101 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
102 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
103 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
104 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.
105 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.
106 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
107 sn The percentage of reduction may not be as great because of the change in material.
108 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
109 tn Or “and treat [the other] with contempt.”
110 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.
sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
111 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
112 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
113 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.
114 tn Or “exalted.” This refers to the pride that often comes with money and position.
115 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
116 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
117 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
118 tn Grk “between us and you.”
119 tn Grk “Who among you, having a slave… would say to him.”
120 tn See the note on the word “slave” in 7:2.
121 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.
122 tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.
123 tn Grk “he”; the referent has been specified in the translation for clarity.
124 tn Grk “and gird yourself” (with an apron or towel, in preparation for service).
125 tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”
126 tn Grk “after these things.”
127 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
128 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
129 tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
130 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
131 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
132 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
133 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
134 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
135 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
136 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
137 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
138 tn Grk “Truly (ἀμήν, amhn), I say to you.”
139 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
140 tn Here δέ (de) has not been translated.
141 tn Or “Be on guard.”
142 tn That is, “I am the Messiah.”
143 tn Grk “watch out for yourselves.”
sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
144 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
145 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
146 tc Some important Western
147 sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.
148 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
149 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
150 sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
151 tn Grk “who reclines 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.
152 tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.
153 sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.
154 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
155 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
156 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
157 sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.
158 tn Grk “in it” (referring to the city of Jerusalem).