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Luke 7:39

Context
7:39 Now when the Pharisee who had invited him saw this, 1  he said to himself, “If this man were a prophet, 2  he would know who and what kind of woman 3  this is who is touching him, that she is a sinner.”

Luke 10:1

Context
The Mission of the Seventy-Two

10:1 After this 4  the Lord appointed seventy-two 5  others and sent them on ahead of him two by two into every town 6  and place where he himself was about to go.

Luke 12:37

Context
12:37 Blessed are those slaves 7  whom their master finds alert 8  when he returns! I tell you the truth, 9  he will dress himself to serve, 10  have them take their place at the table, 11  and will come 12  and wait on them! 13 

Luke 12:45

Context
12:45 But if 14  that 15  slave should say to himself, 16  ‘My master is delayed 17  in returning,’ and he begins to beat 18  the other 19  slaves, both men and women, 20  and to eat, drink, and get drunk,

Luke 16:3

Context
16:3 Then 21  the manager said to himself, ‘What should I do, since my master is taking my position 22  away from me? I’m not strong enough to dig, 23  and I’m too ashamed 24  to beg.

Luke 18:11

Context
18:11 The Pharisee stood and prayed about himself like this: 25  ‘God, I thank 26  you that I am not like other people: 27  extortionists, 28  unrighteous people, 29  adulterers – or even like this tax collector. 30 

Luke 23:2

Context
23:2 They 31  began to accuse 32  him, saying, “We found this man subverting 33  our nation, forbidding 34  us to pay the tribute tax 35  to Caesar 36  and claiming that he himself is Christ, 37  a king.”

Luke 23:35

Context
23:35 The people also stood there watching, but the rulers ridiculed 38  him, saying, “He saved others. Let him save 39  himself if 40  he is the Christ 41  of God, his chosen one!”

1 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.

2 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)…”

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

4 tn Grk “And after these things.” Here δέ (de) has not been translated.

5 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

6 tn Or “city.”

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

8 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

9 tn Grk “Truly (ἀμήν, amhn), I say to you.”

10 tn See v. 35 (same verb).

11 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.

12 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

13 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.

14 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

15 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

16 tn Grk “should say in his heart.”

17 tn Or “is taking a long time.”

18 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

19 tn The word “other” is not in the Greek text, but is implied.

20 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

22 tn Grk “the stewardship,” “the management.”

23 tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

24 tn Grk “I do not have strength to dig; I am ashamed to beg.”

sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

25 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.

26 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

27 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”).

28 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

29 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

30 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

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

32 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

33 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

34 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

35 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

36 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

37 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

38 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

39 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

40 tn This is a first class condition in the Greek text.

41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.



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