Luke 9:51--18:14

¹ 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.

² tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

³ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸ tn Grk “sent messengers before his face,” an idiom.

⁹ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁰ tn Or “to prepare (things) for him.”

¹¹ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

¹² tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

¹³ tn Grk “because his face was set toward Jerusalem.”

sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

¹⁴ tn Or “destroy.”

¹⁵ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

sn An allusion to 2 Kgs 1:10, 12, 14.

¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

¹⁸ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

²⁰ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

²¹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

²² sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

²³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

²⁴ tn Grk “said.”

²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁶ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

²⁷ 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.

²⁸ tn Grk “And another also said.”

²⁹ tn Grk “to those in my house.”

³⁰ tn Here δέ (de) has not been translated.

³¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

³² sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

³³ 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.

³⁴ tn Grk “And after these things.” Here δέ (de) has not been translated.

³⁵ 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 Ë^1,13 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.

³⁶ tn Or “city.”

³⁷ tn Here δέ (de) has not been translated.

³⁸ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

³⁹ tn Grk “to thrust out.”

⁴⁰ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁴¹ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

⁴² sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

⁴³ 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.

⁴⁴ tn Traditionally, “a purse.”

⁴⁵ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

⁴⁶ tn Or “no one along the way.”

⁴⁷ tn Here δέ (de) has not been translated.

⁴⁸ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

⁴⁹ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

⁵⁰ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

⁵¹ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

⁵² tn Here δέ (de) has not been translated.

⁵³ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

⁵⁴ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

⁵⁵ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁶ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

⁵⁷ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

⁵⁸ tn 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.

sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

⁵⁹ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

⁶⁰ 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.

⁶¹ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

⁶² tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

⁶³ tn Or “city.”

⁶⁴ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

⁶⁵ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

⁶⁶ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

⁶⁷ tn Or “city.”

⁶⁸ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

⁶⁹ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

⁷⁰ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

⁷¹ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

⁷² tn Or “city.”

⁷³ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

⁷⁴ tn This introduces a second class (contrary to fact) condition in the Greek text.

⁷⁵ tn Or “powerful deeds.”

⁷⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

⁷⁷ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

map For location see Map1 A1; JP3 F3; JP4 F3.

⁷⁸ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

map For location see Map1 D2; Map2 C3; Map3 B2.

⁷⁹ tn The interrogative particle introducing this question expects a negative reply.

⁸⁰ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

⁸¹ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

⁸² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

⁸³ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

⁸⁴ sn The one who sent me refers to God.

⁸⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸⁶ tc See the tc note on the number “seventy-two” in Luke 10:1.

⁸⁷ tn Or “the demons obey”; see L&N 36.18.

⁸⁸ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

⁸⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

⁹⁰ tn This is an imperfect tense verb.

⁹¹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

⁹² tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

⁹³ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

⁹⁴ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

⁹⁵ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

sn The enemy is a reference to Satan (mentioned in v. 18).

⁹⁶ tn This is an emphatic double negative in the Greek text.

⁹⁷ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

⁹⁸ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

⁹⁹ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

¹⁰⁰ tn Grk “In that same hour” (L&N 67.1).

¹⁰¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰² sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

¹⁰³ tn Or “thank.”

¹⁰⁴ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

¹⁰⁵ tn Or “that.”

¹⁰⁶ sn See 1 Cor 1:26-31.

¹⁰⁷ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

¹⁰⁸ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

¹⁰⁹ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

¹¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹¹² tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

¹¹³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹¹⁴ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

¹¹⁵ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

¹¹⁶ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

¹¹⁷ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

¹¹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹¹⁹ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

¹²⁰ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹²¹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

¹²² tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

¹²³ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

¹²⁴ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

¹²⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

¹²⁶ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

¹²⁷ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

¹²⁸ tn Or “vindicate.”

sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

¹²⁹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

¹³⁰ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

¹³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹³² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

¹³³ tn Grk “and beat,” 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.

¹³⁴ sn That is, in a state between life and death; severely wounded.

¹³⁵ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

¹³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

¹³⁷ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

¹³⁸ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

¹³⁹ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

¹⁴⁰ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

¹⁴¹ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

¹⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

¹⁴³ tn This is at the beginning of the clause, in emphatic position in the Greek text.

¹⁴⁴ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

¹⁴⁵ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

¹⁴⁶ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

¹⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁴⁸ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

¹⁴⁹ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

¹⁵⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

¹⁵¹ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

¹⁵² sn His own animal refers to a riding animal, presumably a donkey, but not specified.

¹⁵³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵⁴ tn Grk “two denarii.”

sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

¹⁵⁵ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

¹⁵⁶ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

¹⁵⁷ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

¹⁵⁸ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

¹⁵⁹ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

¹⁶⁰ tn This recalls the verb of the earlier reply in v. 28.

¹⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁶² 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.

¹⁶³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶⁴ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

¹⁶⁵ 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).

¹⁶⁶ 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.

¹⁶⁷ tn Grk “with much serving.”

¹⁶⁸ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

¹⁶⁹ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

¹⁷⁰ tn Grk “has left me to serve alone.”

¹⁷¹ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

¹⁷² 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).

¹⁷³ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

¹⁷⁴ sn The double vocative Martha, Martha communicates emotion.

¹⁷⁵ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

¹⁷⁶ 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).

¹⁷⁷ 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”).

¹⁷⁸ tn Grk “And it happened that while.” 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.

¹⁷⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁸⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁸¹ sn John refers to John the Baptist.

¹⁸² sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

¹⁸³ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

¹⁸⁴ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

¹⁸⁵ tn Grk “hallowed be your name.”

¹⁸⁶ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

¹⁸⁷ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

¹⁸⁸ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

¹⁸⁹ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

tn Or “into a time of testing.”

sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

¹⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹¹ tn Grk “Who among you will have a friend and go to him.”

¹⁹² tn Grk “he will go to him.”

¹⁹³ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

¹⁹⁴ tn Grk “has come to me from the road.”

¹⁹⁵ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

¹⁹⁶ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

¹⁹⁷ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

¹⁹⁸ 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.

¹⁹⁹ 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.

²⁰⁰ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

²⁰¹ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

²⁰² tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

²⁰³ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

²⁰⁴ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

²⁰⁵ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

²⁰⁶ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

²⁰⁷ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

²⁰⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

²⁰⁹ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

²¹⁰ sn The snake probably refers to a water snake.

²¹¹ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

²¹² tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

²¹³ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

²¹⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²¹⁵ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

²¹⁶ 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 δέ (de) has not been translated either.

²¹⁷ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

²¹⁸ tn Grk “By Beelzebul.”

sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

²¹⁹ tn Or “prince.”

²²⁰ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

²²¹ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

²²² tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

²²³ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

²²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²²⁵ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

²²⁶ tn Or “is left in ruins.”

²²⁷ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

²²⁸ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

²²⁹ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

²³⁰ tn Grk “because.” “I ask you this” is supplied for the sake of English.

²³¹ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

²³² tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

²³³ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

²³⁴ 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.

²³⁵ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

²³⁶ tn The referent of the expression “a strong man” is Satan.

²³⁷ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

²³⁸ tn Grk “his goods are in peace.”

²³⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²⁴⁰ tn The referent of the expression “a stronger man” is Jesus.

²⁴¹ tn Grk “stronger man than he attacks.”

²⁴² tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

²⁴³ tn Grk “on which he relied.”

²⁴⁴ tn Or “and distributes.”

²⁴⁵ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

²⁴⁶ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

²⁴⁷ sn For the image of scattering, see Pss. Sol. 17:18.

²⁴⁸ sn This is a reference to an evil spirit. See Luke 4:33.

²⁴⁹ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

²⁵⁰ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

²⁵¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²⁵² tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

²⁵³ tn Grk “I will return to my house from which I came.”

²⁵⁴ tn Grk “comes.”

²⁵⁵ tn The words “the house” are not in Greek but are implied.

²⁵⁶ sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

²⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

²⁵⁸ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

²⁵⁹ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

²⁶⁰ tn Grk “And it happened that as.” 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 δέ (de) has not been translated.

²⁶¹ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

²⁶² tn For this term see L&N 8.69.

²⁶³ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

²⁶⁴ tn Grk “said.”

²⁶⁵ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

²⁶⁶ tn Here δέ (de) has not been translated.

²⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁶⁸ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

²⁶⁹ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

²⁷⁰ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

²⁷¹ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

²⁷² tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

²⁷³ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

²⁷⁴ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

²⁷⁵ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

²⁷⁶ tn Grk “behold.”

²⁷⁷ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

²⁷⁸ tn See the note on the word “people” in v. 31.

²⁷⁹ tn Grk “at the preaching of Jonah.”

sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

²⁸⁰ tn Grk “behold.”

²⁸¹ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

²⁸² tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

²⁸³ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

²⁸⁴ tn Or “when it is sick” (L&N 23.149).

sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

²⁸⁵ tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

²⁸⁶ sn Here you is a singular pronoun, individualizing the application.

²⁸⁷ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

²⁸⁸ 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.

²⁸⁹ tn Grk “not having any part dark.”

²⁹⁰ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

²⁹¹ 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.

²⁹² sn See the note on Pharisees in 5:17.

²⁹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁹⁴ 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.

²⁹⁵ tn Here δέ (de) has not been translated.

²⁹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁹⁷ 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).

²⁹⁸ 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.

²⁹⁹ tn Or “and evil.”

³⁰⁰ 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).

³⁰¹ 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.

³⁰² 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).

³⁰³ 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).

³⁰⁴ 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.

³⁰⁵ 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).

³⁰⁶ tn Or “you tithe mint.”

³⁰⁷ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

³⁰⁸ 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.

³⁰⁹ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

³¹⁰ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

³¹¹ 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.

³¹² sn See the note on synagogues in 4:15.

³¹³ 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.

³¹⁴ 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).

³¹⁵ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

³¹⁶ 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.

³¹⁷ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

³¹⁸ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

³¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³²⁰ tn Grk “said.”

³²¹ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

³²² tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

³²³ 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).

³²⁴ 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).

³²⁵ tn Or “forefathers”; Grk “fathers.”

³²⁶ tn Grk “you are witnesses and approve of.”

³²⁷ tn Or “forefathers”; Grk “fathers.”

³²⁸ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

³²⁹ tn “Their,” i.e., the prophets.

³³⁰ 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.

³³¹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

³³² 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.

³³³ tn Or “foundation.” However, this does not suggest a time to the modern reader.

³³⁴ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

³³⁵ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

³³⁶ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

³³⁷ tn Or “who perished.”

³³⁸ 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.

³³⁹ tn Or “required from.”

³⁴⁰ 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.

³⁴¹ tn Or “you tried to prevent.”

³⁴² tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

³⁴³ tn Or “terribly.”

³⁴⁴ tn For this term see L&N 33.183.

³⁴⁵ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

³⁴⁶ 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.

³⁴⁷ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

³⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁴⁹ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

³⁵⁰ sn See the note on Pharisees in 5:17.

³⁵¹ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

³⁵² tn Or “concealed.”

³⁵³ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

³⁵⁴ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

³⁵⁵ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

³⁵⁶ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

³⁵⁷ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

³⁵⁸ tn Here δέ (de) has not been translated.

³⁵⁹ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

³⁶⁰ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

³⁶¹ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

³⁶² tn The direct object (“you”) is understood.

³⁶³ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

³⁶⁴ 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.

³⁶⁵ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

³⁶⁶ tn Here δέ (de) has not been translated.

³⁶⁷ tn Or “confesses.”

³⁶⁸ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

³⁶⁹ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

³⁷⁰ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

³⁷¹ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

³⁷² sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

sn See the note on synagogues in 4:15.

³⁷³ 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.

³⁷⁴ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

³⁷⁵ tn Grk “in that very hour” (an idiom).

³⁷⁶ tn Grk “what it is necessary to say.”

³⁷⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁷⁸ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

³⁷⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁸⁰ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

³⁸¹ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

³⁸² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁸³ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

³⁸⁴ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

³⁸⁵ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

³⁸⁶ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

³⁸⁷ tn Or “yielded a plentiful harvest.”

³⁸⁸ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

³⁸⁹ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

³⁹⁰ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

³⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁹² sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

³⁹³ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

³⁹⁴ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

³⁹⁵ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

³⁹⁶ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

³⁹⁷ 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.

³⁹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

³⁹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁰⁰ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

⁴⁰¹ tn Or “do not be anxious.”

⁴⁰² tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

⁴⁰³ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

⁴⁰⁴ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

⁴⁰⁵ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

⁴⁰⁶ tn Or “by being anxious.”

⁴⁰⁷ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

⁴⁰⁸ tn This is a first class condition in the Greek text.

⁴⁰⁹ tn Or “why are you anxious for.”

⁴¹⁰ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

⁴¹¹ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

⁴¹² tn This is a first class condition in the Greek text.

⁴¹³ tn Grk “grass in the field.”

⁴¹⁴ tn Grk “which is in the field today.”

⁴¹⁵ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

⁴¹⁶ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

⁴¹⁷ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

⁴¹⁸ tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

⁴¹⁹ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

⁴²⁰ tn Grk “seek.”

⁴²¹ tn Grk “seek,” but in the sense of the previous verses.

⁴²² tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

⁴²³ sn His (that is, God’s) kingdom 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.

⁴²⁴ tn Or perhaps, “your Father chooses.”

⁴²⁵ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

⁴²⁶ tn Grk “give alms,” but this term is not in common use today.

⁴²⁷ tn Grk “in the heavens.”

⁴²⁸ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

⁴²⁹ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

⁴³⁰ sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.

⁴³¹ tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

⁴³² sn Keep your lamps burning means to be ready at all times.

⁴³³ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

⁴³⁴ sn An ancient wedding celebration could last for days (Tob 11:18).

⁴³⁵ tn See the note on the word “slave” in 7:2.

⁴³⁶ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

⁴³⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁴³⁸ tn See v. 35 (same verb).

⁴³⁹ 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.

⁴⁴⁰ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁴⁴¹ 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.

⁴⁴² sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

⁴⁴³ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

⁴⁴⁴ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

⁴⁴⁵ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

⁴⁴⁶ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

⁴⁴⁷ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

⁴⁴⁸ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

⁴⁴⁹ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

⁴⁵⁰ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁵¹ tn Or “administrator,” “steward” (L&N 37.39).

⁴⁵² tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

⁴⁵³ tn See the note on the word “slave” in 7:2.

⁴⁵⁴ tn That is, doing his job, doing what he is supposed to be doing.

⁴⁵⁵ tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

⁴⁵⁶ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

⁴⁵⁷ 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”).

⁴⁵⁸ 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.

⁴⁵⁹ tn Grk “should say in his heart.”

⁴⁶⁰ tn Or “is taking a long time.”

⁴⁶¹ 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.

⁴⁶² tn The word “other” is not in the Greek text, but is implied.

⁴⁶³ 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).

⁴⁶⁴ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

⁴⁶⁵ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

⁴⁶⁶ tn Here δέ (de) has not been translated.

⁴⁶⁷ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

⁴⁶⁸ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

⁴⁶⁹ tn Grk “blows.”

⁴⁷⁰ tn Grk “will receive few (blows).”

⁴⁷¹ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

⁴⁷² sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

⁴⁷³ tn Grk “they will ask even more.”

⁴⁷⁴ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

⁴⁷⁵ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

⁴⁷⁶ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

⁴⁷⁷ tn Grk “to be baptized with.”

⁴⁷⁸ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

⁴⁷⁹ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

⁴⁸⁰ tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

⁴⁸¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

⁴⁸² sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

⁴⁸³ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

⁴⁸⁴ sn The south wind comes from the desert, and thus brings scorching heat.

⁴⁸⁵ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

⁴⁸⁶ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

⁴⁸⁷ tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.

⁴⁸⁸ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

⁴⁸⁹ sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

⁴⁹⁰ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.

⁴⁹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁴⁹² sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

⁴⁹³ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁴⁹⁴ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

⁴⁹⁵ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

⁴⁹⁶ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

⁴⁹⁷ 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.

⁴⁹⁸ 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?”

⁴⁹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵⁰⁰ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

⁵⁰¹ tn Grk “similarly.”

⁵⁰² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁰³ tn Grk “he”; the referent has been specified in the translation for clarity.

⁵⁰⁴ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

⁵⁰⁵ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

⁵⁰⁶ tn Grk “Behold, for.”

⁵⁰⁷ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

⁵⁰⁸ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

⁵⁰⁹ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

⁵¹⁰ tn Grk “Why indeed.” Here καί (kai) has not been translated.

⁵¹¹ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

⁵¹² tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

⁵¹³ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

⁵¹⁴ tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵¹⁵ tn Grk “the coming [season].”

⁵¹⁶ tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

⁵¹⁷ tn This is a first class condition in the Greek text, showing which of the options is assumed.

⁵¹⁸ sn See the note on synagogues in 4:15.

⁵¹⁹ tn Grk “and behold, a woman.” 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).

⁵²⁰ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

⁵²¹ tn Grk “years, and.” 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.

⁵²² tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

⁵²³ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

⁵²⁴ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

⁵²⁵ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

⁵²⁶ tn Or “released.”

⁵²⁷ tn Or “sickness.”

⁵²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵²⁹ sn The healing took place immediately.

⁵³⁰ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

⁵³¹ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

⁵³² tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

⁵³³ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

⁵³⁴ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

⁵³⁵ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

⁵³⁶ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

⁵³⁷ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

⁵³⁸ sn Note that this is again a battle between Satan and God; see 11:18-23.

⁵³⁹ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

⁵⁴⁰ tn Or “bondage”; Grk “bond.”

⁵⁴¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁴² tn Or “were put to shame.”

⁵⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵⁴⁴ sn Concerning all the wonderful things see Luke 7:16; 19:37.

⁵⁴⁵ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

⁵⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁴⁷ tn Grk “said,” but what follows is a question.

⁵⁴⁸ 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.

⁵⁴⁹ sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

⁵⁵⁰ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁵¹ sn The mustard seed was noted for its tiny size.

⁵⁵² tn Grk “threw.”

⁵⁵³ tn Grk “garden, and it.” 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.

⁵⁵⁴ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

⁵⁵⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

⁵⁵⁶ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

⁵⁵⁷ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁵⁸ 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.

⁵⁵⁹ tn Grk “hid in.”

⁵⁶⁰ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

⁵⁶¹ tn Grk “it was all leavened.”

sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

⁵⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁶³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁶⁴ tn This is a distributive use of κατά (kata); see L&N 83:12.

⁵⁶⁵ tn Or “cities.”

⁵⁶⁶ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

⁵⁶⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵⁶⁸ tn Here δέ (de) has not been translated.

⁵⁶⁹ tn Grk “said to.”

⁵⁷⁰ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

⁵⁷¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

⁵⁷² tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

⁵⁷³ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

⁵⁷⁴ tn Or “the master of the household.”

⁵⁷⁵ tn Or “rises,” or “stands up.”

⁵⁷⁶ tn Or “Sir.”

⁵⁷⁷ tn Grk “Open to us.”

⁵⁷⁸ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

⁵⁷⁹ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

⁵⁸⁰ sn This term refers to wide streets, and thus suggests the major streets of a city.

⁵⁸¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵⁸² tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

⁵⁸³ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

⁵⁸⁴ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

⁵⁸⁵ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

⁵⁸⁶ tn Grk “and Isaac and Jacob,” 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.

⁵⁸⁷ 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.

⁵⁸⁸ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

⁵⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

⁵⁹⁰ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

⁵⁹¹ 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

⁵⁹² 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.

⁵⁹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵⁹⁴ tn Grk “behold.”

⁵⁹⁵ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

⁵⁹⁶ tn Grk “At that very hour.”

⁵⁹⁷ sn See the note on Pharisees in 5:17.

⁵⁹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁹⁹ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

⁶⁰⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

⁶⁰¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁶⁰² tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

⁶⁰³ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

⁶⁰⁴ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

⁶⁰⁵ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

⁶⁰⁶ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

⁶⁰⁷ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

⁶⁰⁸ tn Or “should perish away from.”

⁶⁰⁹ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁶¹⁰ sn The double use of the city’s name betrays intense emotion.

⁶¹¹ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

⁶¹² sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

⁶¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁶¹⁴ tn Grk “you were not willing.”

⁶¹⁵ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

⁶¹⁶ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

⁶¹⁷ 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.

⁶¹⁸ tn Grk “to eat bread,” an idiom for participating in a meal.

⁶¹⁹ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

⁶²⁰ sn See the note on Pharisees in 5:17.

⁶²¹ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

⁶²² tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶²³ 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.

⁶²⁴ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

⁶²⁵ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

⁶²⁶ 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.”

⁶²⁷ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

⁶²⁸ 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)?

⁶²⁹ 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).

⁶³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶³¹ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

⁶³² tn Or “and let him go.”

⁶³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶³⁴ 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.”

⁶³⁵ 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.

⁶³⁶ 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.

⁶³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶³⁹ tn Grk “those who were invited.”

⁶⁴⁰ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

⁶⁴¹ 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.

⁶⁴² 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.

⁶⁴³ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

⁶⁴⁴ 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.

⁶⁴⁵ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

⁶⁴⁶ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

⁶⁴⁷ tn Grk “the one who invited you.”

⁶⁴⁸ tn Grk “Go up higher.” This means to move to a more important place.

⁶⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

⁶⁵⁰ 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.

⁶⁵¹ tn Here δέ (de) has not been translated.

⁶⁵² sn That is, the leader of the Pharisees (v. 1).

⁶⁵³ 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.

⁶⁵⁴ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

⁶⁵⁵ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

⁶⁵⁶ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

⁶⁵⁷ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

⁶⁵⁸ 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.

⁶⁵⁹ sn You will be blessed. God notes and approves of such generosity.

⁶⁶⁰ sn The passive verb will be repaid looks at God’s commendation.

⁶⁶¹ tn Here δέ (de) has not been translated.

⁶⁶² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁶³ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

⁶⁶⁴ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

⁶⁶⁵ 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.

⁶⁶⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁶⁷ tn Or “dinner.”

⁶⁶⁸ 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).

⁶⁶⁹ tn The word “guests” is not in the Greek text but is implied.

⁶⁷⁰ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁷¹ tn Or “dinner.”

⁶⁷² tn See the note on the word “slave” in 7:2.

⁶⁷³ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

⁶⁷⁴ 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.

⁶⁷⁵ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

⁶⁷⁶ 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.”

⁶⁷⁷ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁷⁸ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

⁶⁷⁹ 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.”

⁶⁸⁰ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁸¹ 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.

⁶⁸² tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

⁶⁸³ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

⁶⁸⁴ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

⁶⁸⁵ tn Or “town.”

⁶⁸⁶ 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.

⁶⁸⁷ 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.

⁶⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

⁶⁸⁹ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

⁶⁹⁰ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

⁶⁹¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

⁶⁹² 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.

⁶⁹³ 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).

⁶⁹⁴ 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.”

⁶⁹⁵ 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.

⁶⁹⁶ sn So that my house will be filled. God will bless many people.

⁶⁹⁷ 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.

⁶⁹⁸ 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.

⁶⁹⁹ tn Or “dinner.”

⁷⁰⁰ sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.

⁷⁰¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁷⁰² tn This figurative use operates on a relative scale. God is to be loved more than family or self.

⁷⁰³ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

⁷⁰⁴ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

⁷⁰⁵ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

⁷⁰⁶ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

⁷⁰⁷ 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.

⁷⁰⁸ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

⁷⁰⁹ tn The participle θέντος (qentos) has been taken temporally.

⁷¹⁰ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

⁷¹¹ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁷¹² tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

⁷¹³ tn Grk “make fun of him, saying.”

⁷¹⁴ sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

⁷¹⁵ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

⁷¹⁶ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

⁷¹⁷ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

⁷¹⁸ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

⁷¹⁹ tn Grk “a messenger.”

⁷²⁰ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

⁷²¹ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

⁷²² tn Grk “Now salt…”; here οὖν has not been translated.

sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

⁷²³ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

⁷²⁴ tn Or “It is not useful” (L&N 65.32).

⁷²⁵ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

⁷²⁶ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

⁷²⁷ sn See the note on tax collectors in 3:12.

⁷²⁸ tn Grk “were drawing near.”

⁷²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁷³⁰ sn See the note on Pharisees in 5:17.

⁷³¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

⁷³² tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

⁷³³ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

⁷³⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

⁷³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁷³⁶ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

⁷³⁷ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

⁷³⁸ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

⁷³⁹ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

⁷⁴⁰ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

⁷⁴¹ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

⁷⁴² 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.

⁷⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷⁴⁴ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁴⁵ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

⁷⁴⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

⁷⁴⁷ 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.

⁷⁴⁸ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

⁷⁴⁹ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

⁷⁵⁰ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

⁷⁵¹ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

⁷⁵² tn Grk “one coin.”

⁷⁵³ tn Grk “and sweep,” 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.

⁷⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷⁵⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

⁷⁵⁶ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

⁷⁵⁷ tn Grk “drachma.”

⁷⁵⁸ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

⁷⁵⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁷⁶¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁶² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

⁷⁶³ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

⁷⁶⁴ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

⁷⁶⁵ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

⁷⁶⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

⁷⁶⁷ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

⁷⁶⁸ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁶⁹ tn Grk “after not many days.”

⁷⁷⁰ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

⁷⁷¹ tn Or “estate” (the same word has been translated “estate” in v. 12).

⁷⁷² tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

⁷⁷³ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

⁷⁷⁴ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

⁷⁷⁵ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

⁷⁷⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁷⁷ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

⁷⁷⁸ 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).

⁷⁷⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁷⁸⁰ tn Grk “came to himself” (an idiom).

⁷⁸¹ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

⁷⁸² sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

⁷⁸³ sn The phrase against heaven is a circumlocution for God.

⁷⁸⁴ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

⁷⁸⁵ tn Or “make me.” Here is a sign of total humility.

⁷⁸⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

⁷⁸⁷ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

⁷⁸⁸ tn Or “felt great affection for him,” “felt great pity for him.”

sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

⁷⁸⁹ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

⁷⁹⁰ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

⁷⁹¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷⁹² sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

⁷⁹³ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

⁷⁹⁴ tn See the note on the word “slave” in 7:2.

⁷⁹⁵ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

⁷⁹⁶ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

⁷⁹⁷ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

⁷⁹⁸ tn Grk “And bring.” 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.

⁷⁹⁹ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

⁸⁰⁰ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

⁸⁰¹ sn This statement links the parable to the theme of 15:6, 9.

⁸⁰² tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

⁸⁰³ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁰⁴ sn This would have been primarily instrumental music, but might include singing as well.

⁸⁰⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

⁸⁰⁶ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

⁸⁰⁷ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

⁸⁰⁸ tn See note on the phrase “fattened calf” in v. 23.

⁸⁰⁹ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

⁸¹⁰ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

⁸¹¹ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

⁸¹² sn Ironically the attitude of the older son has left him outside and without joy.

⁸¹³ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

⁸¹⁴ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

⁸¹⁵ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

⁸¹⁶ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

⁸¹⁷ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

⁸¹⁸ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

⁸¹⁹ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

⁸²⁰ sn See note on the phrase “fattened calf” in v. 23.

⁸²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

⁸²² tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

⁸²³ tn Or “necessary.”

⁸²⁴ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

⁸²⁵ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

⁸²⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

⁸²⁷ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

⁸²⁸ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

⁸²⁹ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

⁸³⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

⁸³¹ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

⁸³² sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

⁸³³ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

⁸³⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

⁸³⁵ tn Grk “the stewardship,” “the management.”

⁸³⁶ 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.

⁸³⁷ 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.

⁸³⁸ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

⁸³⁹ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

⁸⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

⁸⁴¹ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

⁸⁴² tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

⁸⁴³ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

⁸⁴⁴ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

⁸⁴⁵ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

⁸⁴⁶ 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.

⁸⁴⁷ 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.

⁸⁴⁸ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

⁸⁴⁹ sn The percentage of reduction may not be as great because of the change in material.

⁸⁵⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁵¹ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

⁸⁵² sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

⁸⁵³ tn Grk “sons” (an idiom).

⁸⁵⁴ tn Grk “with their own generation.”

⁸⁵⁵ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

⁸⁵⁶ tn Grk “unrighteous mammon.” Mammon is 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. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

⁸⁵⁷ sn The passive refers to the welcome of heaven.

⁸⁵⁸ tn Grk “eternal tents” (as dwelling places).

⁸⁵⁹ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

⁸⁶⁰ tn Or “faithful.”

⁸⁶¹ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

⁸⁶² sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

⁸⁶³ tn Or “faithful.”

⁸⁶⁴ tn Grk “have not been faithful with what is another’s.”

⁸⁶⁵ tn Grk “what is your own.”

⁸⁶⁶ 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.

⁸⁶⁷ tn Or “and treat [the other] with contempt.”

⁸⁶⁸ 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.

⁸⁶⁹ sn See the note on Pharisees in 5:17.

⁸⁷⁰ 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).

⁸⁷¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁸⁷² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁸⁷³ 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.

⁸⁷⁴ tn Or “exalted.” This refers to the pride that often comes with money and position.

⁸⁷⁵ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

⁸⁷⁶ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

⁸⁷⁷ sn John refers to John the Baptist.

⁸⁷⁸ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

⁸⁷⁹ 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.

⁸⁸⁰ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

⁸⁸¹ tn Or “one small part of a letter” (L&N 33.37).

⁸⁸² tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

⁸⁸³ sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.

⁸⁸⁴ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

⁸⁸⁵ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

⁸⁸⁶ tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).

⁸⁸⁷ sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.

⁸⁸⁸ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

⁸⁸⁹ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

⁸⁹⁰ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

⁸⁹¹ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

⁸⁹² tn Grk “Now it happened that the.” 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.

⁸⁹³ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

⁸⁹⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁹⁵ sn The shorter description suggests a different fate, which is confirmed in the following verses.

⁸⁹⁶ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

⁸⁹⁷ sn Hades is a place of torment, especially as one knows that he is separated from God.

⁸⁹⁸ tn Grk “he lifted up his eyes” (an idiom).

⁸⁹⁹ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

⁹⁰⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

⁹⁰¹ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

⁹⁰² sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

⁹⁰³ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

⁹⁰⁴ tn Or “in terrible pain” (L&N 24.92).

⁹⁰⁵ sn Fire in this context is OT imagery; see Isa 66:24.

⁹⁰⁶ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

⁹⁰⁷ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

⁹⁰⁸ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

⁹⁰⁹ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

⁹¹⁰ tn Grk “between us and you.”

⁹¹¹ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

⁹¹² tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

⁹¹³ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

⁹¹⁴ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

⁹¹⁵ tn Grk “lest they also come.”

⁹¹⁶ tn Grk “says.” This is one of the few times Luke uses the historical present.

⁹¹⁷ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

⁹¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹¹⁹ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

⁹²⁰ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

⁹²¹ tn Here δέ (de) has not been translated.

⁹²² tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

⁹²³ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

⁹²⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁹²⁵ sn See Luke 6:24-26.

⁹²⁶ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

⁹²⁷ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

⁹²⁸ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

⁹²⁹ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

⁹³⁰ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

⁹³¹ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

⁹³² tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁹³³ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

⁹³⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁹³⁵ sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

⁹³⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

⁹³⁷ tn Grk “said.”

⁹³⁸ tn This is a mixed condition, with ἄν (an) in the apodosis.

⁹³⁹ tn Grk “faith as,” “faith like.”

⁹⁴⁰ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

⁹⁴¹ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

⁹⁴² tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

⁹⁴³ tn Grk “Who among you, having a slave… would say to him.”

⁹⁴⁴ tn See the note on the word “slave” in 7:2.

⁹⁴⁵ 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.

⁹⁴⁶ 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.

⁹⁴⁷ tn Grk “he”; the referent has been specified in the translation for clarity.

⁹⁴⁸ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

⁹⁴⁹ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

⁹⁵⁰ tn Grk “after these things.”

⁹⁵¹ tn Grk “did what was commanded.”

⁹⁵² tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

⁹⁵³ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

⁹⁵⁴ tn Or “we have only done what we were supposed to do.”

⁹⁵⁵ tn Grk “Now it happened that on.” 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.

⁹⁵⁶ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁹⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁹⁵⁸ tn Or “was traveling about.”

⁹⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁹⁶⁰ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

⁹⁶¹ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

⁹⁶² tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

⁹⁶³ sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).

⁹⁶⁴ tn Καί (kai) has not been translated because of differences between Greek and English style.

⁹⁶⁵ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

⁹⁶⁶ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

⁹⁶⁷ tn Grk “And it happened that as.” 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.

⁹⁶⁸ tn Grk “glorifying God.”

⁹⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁹⁷⁰ tn Grk “he fell on his face” (an idiom for complete prostration).

⁹⁷¹ sn And thanked him. This action recognized God’s healing work through Jesus.

⁹⁷² tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

⁹⁷³ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

⁹⁷⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁷⁵ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

⁹⁷⁶ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

⁹⁷⁷ tn The word “other” is implied in the context.

⁹⁷⁸ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

⁹⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁸⁰ tn Grk “to him”; the referent has been specified in the translation for clarity.

⁹⁸¹ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

⁹⁸² tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

⁹⁸³ sn See the note on Pharisees in 5:17.

⁹⁸⁴ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

⁹⁸⁵ 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.

⁹⁸⁶ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

⁹⁸⁷ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

⁹⁸⁸ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

⁹⁸⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁹⁰ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

⁹⁹¹ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁹² tn The words “he is” here and in the following clause are understood and have been supplied from the context.

⁹⁹³ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

⁹⁹⁴ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

⁹⁹⁵ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

⁹⁹⁶ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

⁹⁹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁹⁹⁸ tn Or “as it happened.”

⁹⁹⁹ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

¹⁰⁰⁰ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

¹⁰⁰¹ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

¹⁰⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰⁰³ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

¹⁰⁰⁴ tn Or “as it happened.”

¹⁰⁰⁵ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

¹⁰⁰⁶ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

¹⁰⁰⁷ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

¹⁰⁰⁸ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

¹⁰⁰⁹ sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.

¹⁰¹⁰ tn Or “tries to preserve”; Grk “seeks to gain.”

sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).

¹⁰¹¹ sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).

¹⁰¹² sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

¹⁰¹³ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

¹⁰¹⁴ tc Several mss (D ˹³ [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 “There will be two in the field; one will be taken and the other left.” It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

¹⁰¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰¹⁶ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

¹⁰¹⁷ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

¹⁰¹⁸ sn The question “Where, Lord?” means, “Where will the judgment take place?”

¹⁰¹⁹ tn Or “corpse.”

¹⁰²⁰ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

¹⁰²¹ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

¹⁰²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰²⁴ tn Or “should pray at all times” (L&N 67.88).

¹⁰²⁵ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

¹⁰²⁶ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

¹⁰²⁷ tn Or “town.”

¹⁰²⁸ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

¹⁰²⁹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

¹⁰³⁰ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

¹⁰³¹ tn Or “town.”

¹⁰³² tn This is an iterative imperfect; the widow did this on numerous occasions.

¹⁰³³ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁰³⁴ tn Grk “after these things.”

¹⁰³⁵ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

¹⁰³⁶ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

¹⁰³⁷ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

¹⁰³⁸ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

¹⁰³⁹ tn Here δέ (de) has not been translated.

¹⁰⁴⁰ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

¹⁰⁴¹ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

¹⁰⁴² sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

¹⁰⁴³ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

¹⁰⁴⁴ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

¹⁰⁴⁵ tn Grk “He”; the referent has been specified in the translation for clarity.

¹⁰⁴⁶ tn Grk “and despised.” This is a second parable with an explanatory introduction.

¹⁰⁴⁷ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

¹⁰⁴⁸ sn See the note on Pharisees in 5:17.

¹⁰⁴⁹ sn See the note on tax collectors in 3:12.

¹⁰⁵⁰ 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.

¹⁰⁵¹ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

¹⁰⁵² 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”).

¹⁰⁵³ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

¹⁰⁵⁴ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

¹⁰⁵⁵ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

¹⁰⁵⁶ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

¹⁰⁵⁷ tn Or “I tithe.”

¹⁰⁵⁸ tn Grk “standing”; the Greek participle has been translated as a finite verb.

¹⁰⁵⁹ tn Grk “even lift up his eyes” (an idiom).

¹⁰⁶⁰ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

¹⁰⁶¹ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

¹⁰⁶² 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.

¹⁰⁶³ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

¹⁰⁶⁴ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.