Luke 12-13

New English Translation

Footnotes

1. Luke 12:1 tn The phrase ἐν οἷς (en hois) can be translated “meanwhile.”
2. Luke 12:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3. Luke 12:1 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.
4. Luke 12:1 sn See the note on Pharisees in 5:17.
5. Luke 12:1 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
6. Luke 12:2 tn Or “concealed.”
7. Luke 12:2 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.
8. Luke 12:3 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.
9. Luke 12:3 tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”
10. Luke 12:3 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).
11. Luke 12:3 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.
12. Luke 12:4 tn Here δέ (de) has not been translated.
13. Luke 12:4 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
14. Luke 12:5 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
15. Luke 12:5 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.
16. Luke 12:5 tn The direct object (“you”) is understood.
17. Luke 12:5 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).
18. Luke 12:6 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. The point of Jesus’ statement is that God knows about even the most financially insignificant things; see Isa 49:15.
19. Luke 12:6 sn This is a typical form of rabbinic argumentation, from the lesser to the greater: If God cares about the lesser thing (sparrows) how much more does he care about the greater thing (people).
20. Luke 12:7 sn This represents the second call by Jesus not to be afraid in the section (previously in v. 4). Since the previous reference was related to fear of persecution, it is probable that this one does as well. Once again the sparrows are mentioned and the argument is from lesser to greater (if God cares about individual hairs on the head and about sparrows, how much more does he care about people).
21. Luke 12:8 tn Here δέ (de) has not been translated.
22. Luke 12:8 tn Or “confesses.”
23. Luke 12:8 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.
24. Luke 12:8 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.
25. Luke 12:10 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.
26. Luke 12:10 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
27. Luke 12:11 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.
28. Luke 12:11 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.
29. Luke 12:11 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.”
30. Luke 12:12 tn Grk “in that very hour” (an idiom).
31. Luke 12:12 tn Grk “what it is necessary to say.”
32. Luke 12:13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
33. Luke 12:13 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.
34. Luke 12:14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
35. Luke 12:14 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.
36. Luke 12:14 tn The pronoun ὑμᾶς (humas) is plural, referring to both the man and his brother; thus the translation “you two.”
37. Luke 12:15 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
38. Luke 12:15 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (phulassō) in this verse.
39. Luke 12:15 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.
40. Luke 12:16 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
41. Luke 12:16 tn Grk “a parable, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
42. Luke 12:16 tn Or “yielded a plentiful harvest.”
43. Luke 12:17 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
44. Luke 12:17 tn Grk “to himself, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
45. Luke 12:17 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.
46. Luke 12:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
47. Luke 12:18 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
48. Luke 12:19 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
49. Luke 12:20 tn Grk “your soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context.
50. Luke 12:20 tn Or “required back.” This term, ἀπαιτέω (apaiteō), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
51. Luke 12:20 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
52. Luke 12:21 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.
53. Luke 12:22 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.
54. Luke 12:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
55. Luke 12:22 tc αὐτοῦ (autou, “his”) is lacking in P^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.
56. Luke 12:22 tn Or “do not be anxious.”
57. Luke 12:22 tc Most mss (P⁴⁵ Ψ 070 ƒ¹³ 33 M) supply the pronoun ὑμῶν (humōn, “your”) here, although several significant and early witnesses omit it (P⁷⁵ א A B D L Q W Θ ƒ¹ 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.
58. Luke 12:22 tc Some mss (B 070 ƒ¹³ 33 1424 al) supply the pronoun ὑμῶν (humōn, “your”) here, although the witnesses for the omission are early, significant, and varied (P^45vid,75 א A D L Q W Θ Ψ ƒ¹ M lat). See previous tc note for more discussion.
59. Luke 12:24 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.
60. Luke 12:24 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.”
61. Luke 12:25 tn Or “by being anxious.”
62. Luke 12:25 tn Or “a cubit to his height.” A cubit (πῆχυς, pēchus) 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 (hēlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term ἡλικία (hēlikia) 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.
63. Luke 12:26 tn This is a first class condition in the Greek text.
64. Luke 12:26 tn Or “why are you anxious for.”
65. Luke 12:27 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.
66. Luke 12:27 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaō) here, the line in English scans better in terms of cadence with a single syllable.
67. Luke 12:28 tn This is a first class condition in the Greek text.
68. Luke 12:28 tn Grk “grass in the field.”
69. Luke 12:28 tn Grk “which is in the field today.”
70. Luke 12:28 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.
71. Luke 12:28 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.
72. Luke 12:29 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
73. Luke 12:29 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.
74. Luke 12:29 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.
75. Luke 12:30 tn Grk “seek.”
76. Luke 12:31 tn Grk “seek,” but in the sense of the previous verses.
77. Luke 12:31 tc Most mss (P⁴⁵ A D¹ Q W Θ 070 ƒ^1,13 33 M lat sy) read τοῦ θεοῦ (tou theou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. P⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.
78. Luke 12:31 sn His (that is, God’s) kingdom is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
79. Luke 12:32 tn Or perhaps, “your Father chooses.”
80. Luke 12:33 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
81. Luke 12:33 tn Grk “give alms,” but this term is not in common use today.
82. Luke 12:33 tn Grk “in the heavens.”
83. Luke 12:33 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
84. Luke 12:33 tn The term σής (sēs) 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.
85. Luke 12:34 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
86. Luke 12:35 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.
87. Luke 12:35 sn Keep your lamps burning means to be ready at all times.
88. Luke 12:36 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anthrōpois) is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.
89. Luke 12:36 sn An ancient wedding celebration could last for days (Tob 11:18).
90. Luke 12:37 tn See the note on the word “slave” in 7:2.
91. Luke 12:37 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
92. Luke 12:37 tn Grk “Truly (ἀμήν, amēn), I say to you.”
93. Luke 12:37 tn See v. 35 (same verb).
94. Luke 12:37 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.
95. Luke 12:37 tn The participle παρελθών (parelthōn) has been translated as a finite verb due to requirements of contemporary English style.
96. Luke 12:37 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.
97. Luke 12:38 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.
98. Luke 12:38 tn Grk “finds (them) thus,” but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.
99. Luke 12:38 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
100. Luke 12:39 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
101. Luke 12:39 tc Most mss (א¹ A B L Q W Θ Ψ 070 ƒ^1,13 33 M 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 significant and early mss along with a few others (P⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.
102. Luke 12:40 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).
103. Luke 12:41 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
104. Luke 12:41 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.
105. Luke 12:42 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
106. Luke 12:42 tn Or “administrator,” “steward” (L&N 37.39).
107. Luke 12:42 tn This term, θεραπεία (therapeia), describes the group of servants working in a particular household (L&N 46.6).
108. Luke 12:43 tn See the note on the word “slave” in 7:2.
109. Luke 12:43 tn That is, doing his job, doing what he is supposed to be doing.
110. Luke 12:44 tn Grk “Truly (ἀληθῶς, alēthōs), I say to you.”
111. Luke 12:44 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
112. Luke 12:45 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”).
113. Luke 12:45 tn The term “that” (ἐκεῖνος, ekeinos) 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.
114. Luke 12:45 tn Grk “should say in his heart.”
115. Luke 12:45 tn Or “is taking a long time.”
116. Luke 12:45 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.
117. Luke 12:45 tn The word “other” is not in the Greek text, but is implied.
118. Luke 12:45 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).
119. Luke 12:46 tn The verb διχοτομέω (dichotomeō) 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).
120. Luke 12:46 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.
121. Luke 12:47 tn Here δέ (de) has not been translated.
122. Luke 12:47 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.
123. Luke 12:48 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.
124. Luke 12:48 tn Grk “blows.”
125. Luke 12:48 tn Grk “will receive few (blows).”
126. Luke 12:48 tn Grk “required from him,” but the words “from him” are redundant in English and have not been translated.
127. Luke 12:48 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
128. Luke 12:48 tn Grk “they will ask even more.”
129. Luke 12:49 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.
130. Luke 12:49 tn Grk “cast.” For βάλλω (ballō) in the sense of causing a state or condition, see L&N 13.14.
131. Luke 12:50 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 (Pss 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).
132. Luke 12:50 tn Grk “to be baptized with.”
133. Luke 12:51 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).sn For rhetorical reasons, Jesus’ statement is deliberately paradoxical (seeming to state the opposite of Matt 10:13, for example, where the messengers are to bring peace). The conflict implied by the division (the parallel in Matt 10:34 has “sword”) is not primarily eschatological in this context, however, but immediate, and concerns the hostility and discord even among family members that a person’s allegiance to Jesus would bring (vv. 52-53).
134. Luke 12:52 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
135. Luke 12:53 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.
136. Luke 12:54 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.
137. Luke 12:54 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
138. Luke 12:54 tn The term ὄμβρος (ombros) refers to heavy rain, such as in a thunderstorm (L&N 14.12).
139. Luke 12:55 sn The south wind comes from the desert, and thus brings scorching heat.
140. Luke 12:56 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
141. Luke 12:56 tc Most mss (P⁴⁵ A W Ψ ƒ^1,13 M 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: P⁷⁵ א B L Θ 33 892 1241.
142. Luke 12:57 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.
143. Luke 12:58 sn The term magistrate (ἄρχων, archōn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
144. Luke 12:58 sn The officer (πράκτωρ, praktōr) 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).
145. Luke 12:59 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.
146. Luke 13:1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
147. Luke 13:1 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.
148. Luke 13:2 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
149. Luke 13:2 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
150. Luke 13:3 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
151. Luke 13:3 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.
152. Luke 13:4 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.
153. Luke 13:4 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?”
154. Luke 13:5 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
155. Luke 13:5 tn Grk “similarly.”
156. Luke 13:6 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
157. Luke 13:6 tn Grk “he”; the referent has been specified in the translation for clarity.
158. Luke 13:6 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
159. Luke 13:7 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.
160. Luke 13:7 tn Grk “Behold, for.”
161. Luke 13:7 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.
162. Luke 13:7 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.
163. Luke 13:7 tc ‡ Several witnesses (P⁷⁵ A L Θ Ψ 070 ƒ¹³ 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 ƒ¹ M), the shorter reading appears to be more likely as the earlier wording here. NA²⁸ puts the conjunction in brackets, indicating some doubts as to its authenticity.
164. Luke 13:7 tn Grk “Why indeed.” Here καί (kai) has not been translated.
165. Luke 13:7 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
166. Luke 13:8 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
167. Luke 13:8 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
168. Luke 13:9 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.
169. Luke 13:9 tn Grk “the coming [season].”
170. Luke 13:9 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
171. Luke 13:9 tn This is a first class condition in the Greek text, showing which of the options is assumed.
172. Luke 13:10 sn See the note on synagogues in 4:15.
173. Luke 13:11 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).
174. Luke 13:11 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
175. Luke 13:11 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.
176. Luke 13:11 tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (eis to panteles) is understood to modify δυναμένη (dunamenē), the meaning is “she was not able at all to straighten herself up,” but the phrase may be taken with ἀνακύψαι (anakupsai) and understood to mean the same as the adverb παντελῶς (pantelōs), 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.
177. Luke 13:12 tn The participle ἰδών (idōn) has been taken temporally. Here δέ (de) has not been translated.
178. Luke 13:12 tn The verb προσεφώνησεν (prosephōnēsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.
179. Luke 13:12 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.
180. Luke 13:12 tn Or “released.”
181. Luke 13:12 tn Or “sickness.”
182. Luke 13:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
183. Luke 13:13 sn The healing took place immediately.
184. Luke 13:14 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.
185. Luke 13:14 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
186. Luke 13:14 tn The participle ἐρχόμενοι (erchomenoi) has been translated as a finite verb due to requirements of contemporary English style.
187. Luke 13:15 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
188. Luke 13:15 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
189. Luke 13:15 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.
190. Luke 13:16 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
191. Luke 13:16 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.
192. Luke 13:16 sn Note that this is again a battle between Satan and God; see 11:18-23.
193. Luke 13:16 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
194. Luke 13:16 tn Or “bondage”; Grk “bond.”
195. Luke 13:17 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
196. Luke 13:17 tn Or “were put to shame.”
197. Luke 13:17 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
198. Luke 13:17 sn Concerning all the wonderful things see Luke 7:16; 19:37.
199. Luke 13:17 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
200. Luke 13:18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
201. Luke 13:18 tn Grk “said,” but what follows is a question.
202. Luke 13:18 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
203. Luke 13:18 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.
204. Luke 13:18 tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.
205. Luke 13:19 sn The mustard seed was noted for its tiny size.
206. Luke 13:19 tn Grk “threw.”
207. Luke 13:19 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.
208. Luke 13:19 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.
209. Luke 13:19 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).
210. Luke 13:19 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 a small plant 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.
211. Luke 13:20 tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.
212. Luke 13:20 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 18.
213. Luke 13:21 tn Grk “hid in.”
214. Luke 13:21 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.
215. Luke 13:21 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.
216. Luke 13:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
217. Luke 13:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
218. Luke 13:22 tn This is a distributive use of κατά (kata); see L&N 83:12.
219. Luke 13:22 tn Or “cities.”
220. Luke 13:22 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.
221. Luke 13:23 tn Here δέ (de) has not been translated.
222. Luke 13:23 tn Grk “said to.”
223. Luke 13:23 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
224. Luke 13:23 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
225. Luke 13:24 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.
226. Luke 13:25 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.
227. Luke 13:25 tn Or “the master of the household.”
228. Luke 13:25 tn Or “rises,” or “stands up.”
229. Luke 13:25 tn Or “Sir.”
230. Luke 13:25 tn Grk “Open to us.”
231. Luke 13:25 tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”
232. Luke 13:25 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.
233. Luke 13:26 sn This term refers to wide streets, and thus suggests the major streets of a city.
234. Luke 13:27 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
235. Luke 13:27 tc Most mss (P^75* A D L W Θ Ψ 070 ƒ^1,13 M) have ἐρεῖ λέγω ὑμῖν (erei legō humin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 lat sa) or simply ἐρεῖ (“he will say” in 1195). The variety of readings seems to have arisen from the somewhat unusual wording of the initial text, ἐρεῖ λέγων ὑμῖν (erei legōn humin; “he will say, saying to you” found in P^75c B 892). 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 (legōn) and its indirect object ὑμῖν (humin) are redundant in contemporary English and have not been translated.
236. Luke 13:27 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.
237. Luke 13:27 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
238. Luke 13:28 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
239. Luke 13:28 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.
240. Luke 13:28 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 18.
241. Luke 13:28 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (humas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.
242. Luke 13:29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
243. Luke 13:29 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
244. Luke 13:29 tn Grk “and recline at table,” as first 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 phrase “take their places at the banquet table” has been used in the translation to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way of describing the fellowship and celebration of participation with the people of God at the end. Cf. BDAG 65 s.v. ἀνακλίνω 2, “In transf. sense, of the Messianic banquet w. the idea dine in style (or some similar rendering, not simply ‘eat’ as NRSV) Mt 8:11; Lk 13:29.”
245. Luke 13:29 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 18.
246. Luke 13:30 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
247. Luke 13:30 tn Grk “behold.”
248. Luke 13:30 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?”
249. Luke 13:31 tn Grk “At that very hour.”
250. Luke 13:31 sn See the note on Pharisees in 5:17.
251. Luke 13:31 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
252. Luke 13:31 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
253. Luke 13:31 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
254. Luke 13:32 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
255. Luke 13:32 tn The participle πορευθέντες (poreuthentes) has been taken as indicating attendant circumstance.
256. Luke 13:32 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).
257. Luke 13:32 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.
258. Luke 13:32 tn Or “I reach my goal.” The verb τελειόω (teleioō) 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.
259. Luke 13:33 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
260. Luke 13:33 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
261. Luke 13:33 tn Or “should perish away from.”
262. Luke 13:33 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.
263. Luke 13:34 sn The double use of the city’s name betrays intense emotion.
264. Luke 13:34 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”).
265. Luke 13:34 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.
266. Luke 13:34 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
267. Luke 13:34 tn Grk “you were not willing.”
268. Luke 13:35 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
269. Luke 13:35 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.