Luke 6:27-49

New English Translation

Footnotes

1. Luke 6:27 sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.
2. Luke 6:28 tn The substantival participle ἐπηρεαζόντων (epēreazontōn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).
3. Luke 6:29 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
4. Luke 6:29 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
5. Luke 6:29 tn Or “cloak.”
6. Luke 6:29 tn See the note on the word “tunics” in 3:11.
7. Luke 6:29 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
8. Luke 6:30 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
9. Luke 6:30 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
10. Luke 6:30 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.
11. Luke 6:31 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
12. Luke 6:31 sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form. It is stated negatively in Tobit 4:15, and can also be found in the Talmud in a story about the great rabbi Hillel, who is said to have told a Gentile who asked to be taught the Torah, “What is hateful to you, do not do to your neighbor; that is the whole Torah, while the rest is the commentary thereof; go and learn it” (b. Shabbat 31a).
13. Luke 6:32 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
14. Luke 6:32 sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.
15. Luke 6:32 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go further than sinners do. The examples replay vv. 29-30.
16. Luke 6:33 tc ‡ Three key mss (P⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁸ has the word in brackets, indicating doubts as to its authenticity.
17. Luke 6:33 tc Most mss (A D L Θ Ξ Ψ ƒ¹³ 33 M lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few significant mss (א B W 700 892* 1241) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.
18. Luke 6:33 sn See the note on the word sinners in v. 32.
19. Luke 6:34 tn Grk “to receive,” but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
20. Luke 6:34 sn See the note on the word sinners in v. 32.
21. Luke 6:34 tn Grk “to receive as much again.”
22. Luke 6:35 tn Or “in return.”
23. Luke 6:35 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
24. Luke 6:35 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
25. Luke 6:35 sn That is, “sons of God.”
26. Luke 6:35 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
27. Luke 6:36 sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
28. Luke 6:37 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
29. Luke 6:37 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.
30. Luke 6:37 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
31. Luke 6:37 sn On forgive see Luke 11:4; 1 Pet 3:7.
32. Luke 6:38 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
33. Luke 6:38 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
34. Luke 6:38 tn Grk “by the measure with which you measure it will be measured back to you.”
35. Luke 6:39 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).
36. Luke 6:39 sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.
37. Luke 6:40 tn Or “student.”
38. Luke 6:40 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.
39. Luke 6:41 tn Here δέ (de) has not been translated.
40. Luke 6:41 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66); KJV, ASV “mote”; NAB “splinter.”
41. Luke 6:41 tn Or “do not notice.”
42. Luke 6:41 sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
43. Luke 6:43 tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.
44. Luke 6:43 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
45. Luke 6:43 tc Most mss, especially later ones (A C D Θ Ψ 33 M lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (P⁷⁵ א B L W Ξ ƒ^1,13 579 892 1241 2542).
46. Luke 6:44 sn The principle of the passage is that one produces what one is.
47. Luke 6:44 tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
48. Luke 6:44 tn This is a different verb (τρυγῶσιν, trugōsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
49. Luke 6:44 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akantha).sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.
50. Luke 6:45 tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).
51. Luke 6:45 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.
52. Luke 6:45 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
53. Luke 6:45 sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).
54. Luke 6:45 tn Grk “for out of the abundance of the heart his mouth speaks.”
55. Luke 6:46 tn Here δέ (de) has not been translated.
56. Luke 6:46 tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
57. Luke 6:46 sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.
58. Luke 6:47 tn Grk “and does them.”
59. Luke 6:48 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anthrōpos), while the parallel account in Matt 7:24-27 uses ἀνήρ (anēr) in vv. 24 and 26.
60. Luke 6:48 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskapsen) and dug deep (ἐβάθυνεν, ebathunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
61. Luke 6:48 tn Here δέ (de) has not been translated.
62. Luke 6:48 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
63. Luke 6:48 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
64. Luke 6:48 tc Most mss, especially later ones (A C D Θ Ψ ƒ^1,13 M latt), read “because he built [it] on the rock” rather than “because it had been well built” (P^75vid א B L W Ξ 33 579 892 1241 2542 sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.
65. Luke 6:49 tn Grk “does not do [them].”
66. Luke 6:49 tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.
67. Luke 6:49 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
68. Luke 6:49 tn Grk “and its crash was great.”sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.