11:45 One of the experts in religious law 21 answered him, “Teacher, when you say these things you insult 22 us too.”
17:1 Jesus 33 said to his disciples, “Stumbling blocks are sure to come, but woe 34 to the one through whom they come!
1 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
2 tc ‡ Although most
3 tc Most
tn Grk “good.”
sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).
4 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
5 tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
6 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
7 tn The word “him” is not in the Greek text, but is implied.
8 tn Grk “five hundred denarii.”
sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.
9 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
10 tn Grk “the one to whom he forgave more” (see v. 42).
11 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
13 tc Most
tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.
sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.
14 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
15 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
16 tn Traditionally, “a purse.”
17 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
18 tn Or “no one along the way.”
19 tc Or, with some
20 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
21 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
22 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
23 sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
24 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.
25 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
26 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
27 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
28 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
29 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
30 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
31 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
32 tn Or “make me.” Here is a sign of total humility.
33 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
34 sn See Luke 6:24-26.
35 tn Grk “glorifying God.”
36 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
37 sn See the note on Pharisees in 5:17.
38 sn See the note on tax collectors in 3:12.
39 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
40 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
41 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
42 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
43 tn See the note on the word “minas” in v. 13.
44 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
45 tn Grk “the ten minas.”
46 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
47 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
48 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.