¹ sn See the note on Pharisees in 5:17.

² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

⁴ tn Grk “and reclined 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.

⁵ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁷ tn Grk “was reclining at table.”

⁸ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

⁹ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

¹⁰ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹¹ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

¹² tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹³ tn Grk “with the hair of her head.”

¹⁴ tn Grk “and kissed,” 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.

¹⁵ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

¹⁶ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

¹⁷ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁸ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

¹⁹ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

²⁰ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

²¹ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

²² tn Grk “he said.”

²³ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

²⁴ tn The word “him” is not in the Greek text, but is implied.

²⁵ 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.

²⁶ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

²⁷ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

²⁸ tn Grk “the one to whom he forgave more” (see v. 42).

²⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³¹ sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

³² tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

³³ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

³⁴ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁷ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

³⁸ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

³⁹ tn Grk “were reclining at table.”

⁴⁰ tn Here δέ (de) has not been translated.

⁴¹ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

⁴² sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

⁴³ tn Grk “the day began to decline,” looking to the approach of sunset.

⁴⁴ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

⁴⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁶ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

⁴⁷ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

⁴⁸ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

⁴⁹ tn Here δέ (de) has not been translated.

⁵⁰ tn Grk “said.”

⁵¹ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

⁵² tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

⁵³ 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.

⁵⁴ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

⁵⁵ sn This is a parenthetical note by the author.

⁵⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁷ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

⁵⁸ tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.

⁵⁹ tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.

⁶⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶¹ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

⁶² sn There was more than enough for everybody, as indicated by the gathering of what was left over.

⁶³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁴ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

⁶⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁶ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

⁶⁷ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

⁶⁸ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

⁶⁹ tn Grk “with much serving.”

⁷⁰ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

⁷¹ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

⁷² tn Grk “has left me to serve alone.”

⁷³ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

⁷⁴ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

⁷⁵ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

⁷⁶ sn The double vocative Martha, Martha communicates emotion.

⁷⁷ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

⁷⁸ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

⁷⁹ 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”).

⁸⁰ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

⁸¹ sn See the note on Pharisees in 5:17.

⁸² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁸³ tn Grk “and reclined 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.

⁸⁴ tn Here δέ (de) has not been translated.

⁸⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁸⁶ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

⁸⁷ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

⁸⁸ tn Or “and evil.”

⁸⁹ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

⁹⁰ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

⁹¹ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

⁹² tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁹³ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

⁹⁴ 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).

⁹⁵ tn Or “you tithe mint.”

⁹⁶ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

⁹⁷ 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.

⁹⁸ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

⁹⁹ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

¹⁰⁰ 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.

¹⁰¹ sn See the note on synagogues in 4:15.

¹⁰² 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.

¹⁰³ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

¹⁰⁴ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

¹⁰⁵ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

¹⁰⁶ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

¹⁰⁷ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

¹⁰⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰⁹ tn Grk “said.”

¹¹⁰ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

¹¹¹ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

¹¹² 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).

¹¹³ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

¹¹⁴ tn Or “forefathers”; Grk “fathers.”

¹¹⁵ tn Grk “you are witnesses and approve of.”

¹¹⁶ tn Or “forefathers”; Grk “fathers.”

¹¹⁷ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

¹¹⁸ tn “Their,” i.e., the prophets.

¹¹⁹ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

¹²⁰ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

¹²¹ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

¹²² tn Or “foundation.” However, this does not suggest a time to the modern reader.

¹²³ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

¹²⁴ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

¹²⁵ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

¹²⁶ tn Or “who perished.”

¹²⁷ 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.

¹²⁸ tn Or “required from.”

¹²⁹ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

¹³⁰ tn Or “you tried to prevent.”

¹³¹ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

¹³² tn Or “terribly.”

¹³³ tn For this term see L&N 33.183.

¹³⁴ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

¹³⁵ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

¹³⁶ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹³⁷ tn Grk “to eat bread,” an idiom for participating in a meal.

¹³⁸ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

¹³⁹ sn See the note on Pharisees in 5:17.

¹⁴⁰ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

¹⁴¹ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴² tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

¹⁴³ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

¹⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

¹⁴⁵ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

¹⁴⁶ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

¹⁴⁷ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

¹⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

¹⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵⁰ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

¹⁵¹ tn Or “and let him go.”

¹⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵³ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

¹⁵⁴ tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.

¹⁵⁵ sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.

¹⁵⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵⁸ tn Grk “those who were invited.”

¹⁵⁹ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

¹⁶⁰ 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.

¹⁶¹ 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.

¹⁶² tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

¹⁶³ 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.

¹⁶⁴ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

¹⁶⁵ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

¹⁶⁶ tn Grk “the one who invited you.”

¹⁶⁷ tn Grk “Go up higher.” This means to move to a more important place.

¹⁶⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

¹⁶⁹ 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.

¹⁷⁰ tn Here δέ (de) has not been translated.

¹⁷¹ sn That is, the leader of the Pharisees (v. 1).

¹⁷² tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

¹⁷³ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

¹⁷⁴ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

¹⁷⁵ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

¹⁷⁶ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

¹⁷⁷ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁷⁸ sn You will be blessed. God notes and approves of such generosity.

¹⁷⁹ sn The passive verb will be repaid looks at God’s commendation.

¹⁸⁰ tn Here δέ (de) has not been translated.

¹⁸¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁸² tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

¹⁸³ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

¹⁸⁴ 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.

¹⁸⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁸⁶ tn Or “dinner.”

¹⁸⁷ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

¹⁸⁸ tn The word “guests” is not in the Greek text but is implied.

¹⁸⁹ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁰ tn Or “dinner.”

¹⁹¹ tn See the note on the word “slave” in 7:2.

¹⁹² tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

¹⁹³ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

¹⁹⁴ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

¹⁹⁵ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

¹⁹⁶ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁷ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

¹⁹⁸ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

¹⁹⁹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰⁰ sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

²⁰¹ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

²⁰² tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

²⁰³ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

²⁰⁴ tn Or “town.”

²⁰⁵ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

²⁰⁶ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

²⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

²⁰⁸ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

²⁰⁹ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

²¹⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

²¹¹ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

²¹² tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

²¹³ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

²¹⁴ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

²¹⁵ sn So that my house will be filled. God will bless many people.

²¹⁶ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

²¹⁷ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

²¹⁸ tn Or “dinner.”

²¹⁹ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

²²⁰ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

²²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²²² sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

²²³ tn Grk “for us, so that we may eat.”

²²⁴ tn Here δέ (de) has not been translated.

²²⁵ tn In the Greek text this a deliberative subjunctive.

²²⁶ tn Grk “behold.”

²²⁷ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

²²⁸ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

²²⁹ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

²³⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

²³¹ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

²³² sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

²³³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²³⁵ tn Grk “reclined 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.

²³⁶ tn Grk “the apostles with him.”

²³⁷ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

²³⁸ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

²³⁹ sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

²⁴⁰ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

²⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁴² sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

²⁴³ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

²⁴⁴ sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.

²⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁴⁶ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

²⁴⁷ 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.

²⁴⁸ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

²⁴⁹ 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.”

²⁵⁰ 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.

²⁵¹ sn The one who betrays me. Jesus knows about Judas and what he has done.

²⁵² sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

²⁵³ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

²⁵⁴ 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.

²⁵⁵ tn Or “happened.”

²⁵⁶ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

²⁵⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

²⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁵⁹ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

²⁶⁰ tn Grk “But you are not thus.”

²⁶¹ tn Or “the ruler.”

²⁶² sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

²⁶³ 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.

²⁶⁴ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

²⁶⁵ 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.

²⁶⁶ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

²⁶⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

²⁶⁸ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

²⁶⁹ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

²⁷⁰ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

²⁷¹ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

²⁷² tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

²⁷³ tn Grk “behold” (for “pay attention” see L&N 91.13).

²⁷⁴ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

²⁷⁵ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

²⁷⁶ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

²⁷⁷ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

²⁷⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁷⁹ tn Or “turned around.”

²⁸⁰ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

²⁸¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

²⁸² sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

²⁸³ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

²⁸⁴ sn That is, Peter’s denials will happen before the sun rises.

²⁸⁵ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

²⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁸⁸ tn Traditionally, “purse” (likewise in v. 36).

²⁸⁹ tn Or possibly “beggar’s bag” (L&N 6.145).

²⁹⁰ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

²⁹¹ tn Grk “said.”

²⁹² tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

²⁹³ tn Or possibly “beggar’s bag” (L&N 6.145).

²⁹⁴ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

²⁹⁵ tn Or “with the lawless.”

sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

²⁹⁶ tn Grk “is having its fulfillment.”

²⁹⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

²⁹⁸ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

²⁹⁹ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

³⁰⁰ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

³⁰¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

³⁰² tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰³ tn Grk “had reclined 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.

³⁰⁴ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

³⁰⁵ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

³⁰⁶ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

³⁰⁷ tn This pronoun is somewhat emphatic.

³⁰⁸ tn This translates a καί (kai, “and”) that has clear sequential force.

³⁰⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³¹⁰ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

³¹¹ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

³¹² tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

³¹³ tn Grk “opening” (cf. Acts 17:3).

³¹⁴ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

³¹⁵ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

³¹⁶ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.

³¹⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.