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


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.


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


Grk “in that very hour” (an idiom).


Grk “what it is necessary to say.”


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


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


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


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


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


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.


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


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


Or “yielded a plentiful harvest.”


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


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


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


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


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


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 ).


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


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.


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.


Or “do not be anxious.”


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.


Ï lat). See previous tc note for more discussion.


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.


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.”


Or “by being anxious.”


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.


This is a first class condition in the Greek text.


Or “why are you anxious for.”


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.


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.


Grk “grass in the field.”


Grk “which is in the field today.”


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.


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


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.


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.


Grk “seek.”


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


includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.


Or perhaps, “your Father chooses.”


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


Grk “in the heavens.”


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


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.


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.


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.


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


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


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


See v. 35 (same verb).


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.


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


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


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


), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.


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


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


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


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


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


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


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


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”).


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 .


Grk “should say in his heart.”


Or “is taking a long time.”


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


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).


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).


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 .


Here δέ ( de ) has not been translated.


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.


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.


Grk “blows.”


Grk “will receive few (blows).”


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


Grk “they will ask even more.”


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


Grk “to be baptized with.”


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


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.


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.


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


א B L Θ 33 892 1241 pc .


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.


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.


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


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


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.


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.


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


Grk “similarly.”


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


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


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.


Grk “Behold, for.”


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.


puts the conjunction in brackets, indicating some doubts as to its authenticity.


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


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


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


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.


Grk “the coming [season].”


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


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


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 ).


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


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.


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.


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


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


Or “released.”


Or “sickness.”


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


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


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


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


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


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


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.


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


Or “bondage”; Grk “bond.”


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


Or “were put to shame.”


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


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


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


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


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


Grk “threw.”


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.


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 ).


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


Grk “hid in.”


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.


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


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


Or “cities.”


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 .


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


Here δέ ( de ) has not been translated.


Grk “said to.”


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


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.


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.


Or “the master of the household.”


Or “rises,” or “stands up.”


Or “Sir.”


Grk “Open to us.”


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


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


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. 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.


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


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.


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.


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


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


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.


Grk “behold.”


Grk “At that very hour.”


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


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


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


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 .


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


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


Or “should perish away from.”


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”).


Grk “you were not willing.”


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.


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


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


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


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.


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


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.”


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


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).


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


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


Or “and let him go.”


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


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.”


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.


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


Grk “those who were invited.”


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


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.


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.


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


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.


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


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


Grk “the one who invited you.”


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


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


Here δέ ( de ) has not been translated.


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.


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


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


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.


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


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


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


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


Or “dinner.”


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


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


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


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


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


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.”


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


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


Or “town.”


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.


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


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


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


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).


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.”


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


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.


Or “dinner.”


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


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


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


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


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


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.


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.”


The participle θέντος ( qentos ) has been taken temporally.


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.


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


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


Grk “make fun of him, saying.”


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


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


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


Grk “a messenger.”


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.


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.


Or “It is not useful” (L&N 65.32).


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


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 ).


Grk “were drawing near.”


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


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


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


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


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.


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


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


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


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


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


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


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


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.


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


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


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.


Grk “one coin.”


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.


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


Grk “drachma.”


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


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


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.”


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


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


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


Grk “after not many days.”


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


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


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.


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


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


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


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


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).


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


Grk “came to himself” (an idiom).


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


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).”


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


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.


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


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.


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.


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


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


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


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


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.


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.


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


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


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


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


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


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.


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


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


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


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


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


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


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


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


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


Or “necessary.”


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


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.”


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


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


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


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


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


Grk “the stewardship,” “the management.”


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.


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.


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.


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


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


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


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


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.


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


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


Grk “sons” (an idiom).


Grk “with their own generation.”


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.


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 ).


Grk “eternal tents” (as dwelling places).


Or “faithful.”


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


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


Grk “what is your own.”


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


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.


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).


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


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


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.


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


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


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).


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.


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


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.


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


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).


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


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


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


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.


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 ).


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


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


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.”


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


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


Or “in terrible pain” (L&N 24.92).


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


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


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


Grk “between us and you.”


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


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


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


Grk “lest they also come.”


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


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 ).


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


Here δέ ( de ) has not been translated.


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


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


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.


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.”


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.


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.


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


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).


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


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


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


Grk “said.”


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


Grk “faith as,” “faith like.”


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 ).


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


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


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


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.


The question includes a Greek particle, οὐχί ( ouci ), that expects a positive reply. The slave is expected to prepare a meal before eating himself.


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


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


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


Grk “after these things.”


Grk “did what was commanded.”


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.


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”).


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


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.


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


Or “was traveling about.”


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


The participle εἰσερχομένου ( eisercomenou ) is taken temporally.


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.


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


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).


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.


Grk “glorifying God.”


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


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


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


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


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


The word “other” is implied in the context.


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


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


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.


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


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.


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.


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


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.


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.


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


rightly has the words in brackets, expressing doubt as to their authenticity.


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


Or “as it happened.”


Grk “They.” The plural in Greek is indefinite, referring to people in general.


These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.


Grk “they.” The plural in Greek is indefinite, referring to people in general.


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).


Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.


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


Grk “they”; the referent (the disciples, v. 22 ) has been specified in the translation for clarity.


Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.


Or “corpse.”


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.


Grk “will be gathered.” The passive construction has been translated as an active one in English.


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


Or “should pray at all times” (L&N 67.88).


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.”


Or “town.”


Grk “man,” but the singular ἄνθρωπος ( anqrwpo" ) is used as a generic in comparison to God.


This is an iterative imperfect; the widow did this on numerous occasions.


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


Grk “after these things.”


The term ὑπωπιάζω ( Jupwpiazw ) in this context means “to wear someone out by continual annoying” (L&N 25.245).


Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3 ).


Here δέ ( de ) has not been translated.


The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.


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.


Grk “He”; the referent has been specified in the translation for clarity.


Grk “and despised.” This is a second parable with an explanatory introduction.


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.


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”).


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


Or “I tithe.”


Grk “standing”; the Greek participle has been translated as a finite verb.


Grk “even lift up his eyes” (an idiom).


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 ).


Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.


Grk “the other”; the referent (the Pharisee, v. 10 ) has been specified in the translation for clarity.


Grk “they.”


The term βρέφος ( brefos ) here can refer to babies or to toddlers ( 2:12, 16 ; Acts 7:19 ; 2 Tim 3:15 ; 1 Pet 2:2 ).


Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16 ; also BDAG 126 s.v. ἅπτω 2.c).


Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.


Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.


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


The negation in Greek used here ( οὐ μή , ou mh ) is very strong.


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


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


Grk “And he”; the referent (the ruler mentioned in v. 18 ) has been specified in the translation for clarity. Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.


Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity. sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws , he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.


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


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


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


Or “very distressed” (L&N 25.277).


places the words in brackets, indicating doubts as to their authenticity. Grk “him.”


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of thought.


The plural Greek term ἄνθρωποις ( anqrwpois ) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men …possible for God ”) the phrase “mere humans” has been used in the translation.


Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος ( idios ) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4 .b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.


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


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


The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29 , “sisters” are explicitly mentioned in the Greek text.


Grk “this time” ( καιρός , kairos ), but for stylistic reasons this has been translated “this age” here.


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


Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records ( Luke 2:39; 12:50; 22:37 ; Acts 13:29 ). See Luke 9:22, 44 .


Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω ( Jubrizw ) can mean either “insult” or “mistreat with insolence.”


Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio ) given those condemned to death…J 19:1 ; cf. Mt 20:19 ; Mk 10:34 ; Lk 18:33 .” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω ( fragellow ) used in Matt 27:26 ; Mark 15:15 .


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


Here καί ( kai ) has been translated as “but” to indicate the contrast.


Grk “they”; the referent (the twelve, v. 31 ) has been specified in the context for clarity.


Grk “And this.” Here καί ( kai ) has not been translated.


Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.


Grk “Now 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.


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


The phrase is “he drew near to” ( 19:29; 24:28 ). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.


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


Here δέ ( de ) has not been translated. “They” could refer to bystanders or people in the crowd.


Here καί ( kai ) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.


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


Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.


Here δέ ( de ) has been translated as “so” to indicate the implied result of the beggar’s cries.


Grk “ordered him”; the referent (the blind beggar, v. 35 ) has been specified in the translation for clarity.


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


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


Grk “said.”


Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in was) it is likely the request is to receive back the sight he once had.


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


Or “Regain” (see the note on the phrase “let me see again” in the previous verse).


Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.


Or “received” (see the note on the phrase “let me see again” in v. 41 ).


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


The word “too” has been supplied for stylistic reasons.


Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί ( kai ) has not been translated because of differences between Greek and English style.


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


Grk “And behold.” Here καί ( kai ) has been translated as “now” to indicate the introduction of a new character. 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 ).


Grk “He was trying to see who Jesus was.”


Grk “and he was not able to because of the crowd, for he was short in stature.”


Here καί ( kai ) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.


Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.


579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.


Grk “hastening, come down.” σπεύσας ( speusa" ) has been translated as a participle of manner.


Grk “hastening, he came down.” σπεύσας ( speusas ) has been translated as a participle of manner.


The participle χαίρων ( cairwn ) has been taken as indicating manner. sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing ( 1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52 ).


Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.


This term is used only twice in the NT, both times in Luke (here and 15:2 ) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω ). The participle λέγοντες ( legonte" ) is redundant in contemporary English and has not been translated.


This is a first class condition in the Greek text. It virtually confesses fraud.


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


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


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


The present active infinitive δοκεῖν ( dokein ) has been translated as causal.


Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).


Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).


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


Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27 ).


The imperfect is intense in this context, suggesting an ongoing attitude.


Grk “this one” (somewhat derogatory in this context).


Or “to rule.”


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.


Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”


Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.


Here δέ ( de ) has been translated as “so” to indicate the implied result of the royal summons.


Or “Lord”; or “Master.” (and so throughout this paragraph).


See the note on the word “minas” in v. 13 .


Grk “he”; the referent (the nobleman of v. 12 , now a king) has been specified in the translation for clarity.


See Luke 16:10 .


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


Here δέ ( de ) has been translated as “so” to indicate the implied result of the second slave’s report.


The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.


Grk “behold.”


Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι ( apokeimai ) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”


The piece of cloth, called a σουδάριον ( soudarion ), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).


Or “exacting,” “harsh,” “hard.”


Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις ( airei" ) as a finite verb.


The Greek verb τίθημι ( tiqhmi ) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.


Grk “He”; the referent (the nobleman of v. 12 , now a king) has been specified in the translation for clarity.


Grk “out of your own mouth” (an idiom).


Note the contrast between this slave, described as “wicked,” and the slave in v. 17 , described as “good.”


That is, “If you really feared me why did you not do a minimum to get what I asked for?”


Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).


Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.


Grk “the ten minas.”


Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.


A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.


Grk “to everyone who has, he will be given more.” sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18 ; also Matt 13:12 ; Mark 4:25 ).


Grk “to rule over them.”


This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).


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


This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.


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


Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation. sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.


Grk “saying.”


Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).


Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.


Grk “a colt tied there on which no one of men has ever sat.”


Grk “sent ahead and went and found.”


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


Grk “said to them.”


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


Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13 .


Although ἐπεβίβασαν ( epebibasan ) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.


The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”


Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).


Grk “the”; the Greek article has been translated here as a possessive pronoun ( ExSyn 215).


Here the participle χαίροντες ( caironte" ) has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”


Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22 .


Grk “they had seen, saying.” The participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated.


Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.


Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “these.”


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


Grk “he.”


Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”


Grk “They will raze you to the ground.” sn The singular pronoun you refers to the city of Jerusalem personified.


Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.


Grk “leave stone on stone.”


Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text. sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79 .


Grk “the temple” (also in v. 47 ). sn The merchants ( those who were selling things there ) would have been located in the Court of the Gentiles.


Or “a hideout” (see L&N 1.57).


Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί ( kai ) has not been translated because of differences between Greek and English style.


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


Grk “to destroy.” sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him .


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


Grk “they did not find the thing that they might do.”


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.


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


Grk “the temple.”


Or “preaching.”


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


Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.


On this phrase, see BDAG 844 s.v. ποῖος 2.a. γ .


Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.


The plural Greek term ἀνθρώπων ( anqrwpwn ) is used here (and in v. 6 ) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”). sn The question is whether John’s ministry was of divine or human origin.


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


Here καί ( kai ) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.


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


On this phrase, see BDAG 844 s.v. ποῖος 2.a. γ . This is exactly the same phrase as in v. 2 .


Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.


places τις in brackets, indicating some doubts as to its authenticity.


33 579 1241 2542 al ), have δώσουσιν . It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.


Grk “from the fruit of the vineyard.”


Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity. sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.


Here καί ( kai ) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.


Here καί ( kai ) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.


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


Grk “my beloved son.” See comment at Luke 3:22 . sn The owner’s decision to send his one dear son represents God sending Jesus.


Here καί ( kai ) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.


Grk “they”; the referent (the people addressed in v. 9 ) has been specified in the translation for clarity.


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


Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας ( kefalh gwnia" ) refers to a cornerstone, not a capstone. sn The stone the builders rejected has become the cornerstone . The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42 ; Mark 12:10 ; Acts 4:11 ; 1 Pet 2:6-8 ; cf. also Eph 2:20 ). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.


On this term, see BDAG 972 s.v. συνθλάω .


Grk “on whomever it falls, it will crush him.” sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45 .


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


Grk “tried to lay hands on him.”


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


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


Grk “righteous,” but in this context the point is their false sincerity.


Grk “so that they might catch him in some word.”


This word is often translated “authority” in other contexts, but here, in combination with ἀρχή ( arch ), it refers to the domain or sphere of the governor’s rule (L&N 37.36).


Here καί ( kai ) has been translated as “thus” to indicate the implied result of the plans by the spies.


Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.


Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν ( exestin ) with an infinitive and accusative, see BDF §409.3.


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


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


Or “craftiness.” The term always has negative connotations in the NT ( 1 Cor 3:19 ; 2 Cor 4:2; 11:3 ; Eph 4:14 ).


Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον ( dhnarion ) has been translated simply as “silver coin” with an explanatory note. sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.


Or “whose likeness.” sn In this passage Jesus points to the image ( Grk εἰκών , eikwn ) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.


Grk “whose likeness and inscription does it have?”


Here δέ ( de ) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.


Here καί ( kai ) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.


On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.


Grk “to trap him in a saying.”


Or “amazed.”


Grk “asked him, saying.” The participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated.


Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).


The use of ἵνα ( Jina ) with imperatival force is unusual (BDF §470.1).


Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).


Grk “took a wife” (an idiom for marrying a woman).


33 Ï lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21 . In light of the early and diverse witnesses that lack the expression ( א B D L 0266 892 1241 co), the shorter reading should be considered authentic.


Grk “For the seven had her as wife.”


Here καί ( kai ) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.


Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.


Grk “to attain to.”


Grk “sons of God, being.” The participle ὄντες ( ontes ) has been translated as a causal adverbial participle here.


Or “people.” The noun υἱός ( Juios ) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).


Grk “But that the dead are raised even Moses revealed.”


On this syntax, see BDF §192. The point is that all live “to” God or “before” God.


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


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


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 2:11 .


Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45 ).


Here δέ ( de ) has not been translated.


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


Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.


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


Grk “who,” continuing the sentence begun by the prior phrase.


Grk “who,” continuing the sentence begun in v. 46 .


Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).


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


Grk “looking up, he saw.” The participle ἀναβλέψας ( anableya" ) has been translated as a finite verb due to requirements of contemporary English style.


On the term γαζοφυλάκιον ( gazofulakion ), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43 ; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself. sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41 ; John 8:20 ).


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


Grk “Truly, I say to you.”


Grk “out of what abounded to them.”


Or “put in her entire livelihood.”


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


For the translation of ἀνάθημα ( anaqhma ) as “offering” see L&N 53.18.


Grk “the days will come when not one stone will be left on another that will not be thrown down.”


Here δέ ( de ) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.


Grk “asked him, saying.” The participle λέγοντες ( legontes ) is redundant in English and has not been translated.


Grk “when.”


Here δέ ( de ) has not been translated.


Or “Be on guard.”


That is, “I am the Messiah.”


Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).


This is not the usual term for fear, but refers to a deep sense of terror and emotional distress ( Luke 24:37 ; BDAG 895 s.v. πτοέω ).


For the translation “rise up in arms” see L&N 55.2.


This term, φόβητρον ( fobhtron ), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.


Grk “will lay their hands on you.”


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


Grk “This will turn out to you for [a] testimony.”


Grk “determine in your hearts.”


This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.


Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.


Grk “and wisdom.”


Grk “and brothers and relatives,” but καί ( kai ) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


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


33 pc lat sa) read the future indicative κτήσεσθε ( kthsesqe ). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” ( Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.


Grk “your souls,” but ψυχή ( yuch ) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18 ) this could refer to living ultimately in the presence of God.


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


Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).


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


Or “of punishment.” This is a time of judgment.


The passive construction with the infinitive πλησθῆναι ( plhsqhnai ) has been translated as an active construction for simplicity, in keeping with contemporary English style.


Grk “by the mouth of the sword” (an idiom for the edge of a sword).


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


Grk “distress of nations.”


Or “in consternation” (L&N 32.9).


According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).


Grk “And then” ( καὶ τότε , kai tote ). Here καί has not been translated because of differences between Greek and English style.


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


Grk “all the trees.”


Grk “seeing for yourselves, you know.” The participle βλέποντες ( bleponte" ) has been translated as a finite verb due to requirements of contemporary English style.


The verb γινώσκετε ( ginwskete , “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.


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


Grk “watch out for yourselves.” sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.


There is debate in the textual tradition about the position of γάρ ( gar ) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34 . The other reading looks like Isa 24:17 . However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.


Or “come upon.”


For the translation of μέλλω ( mellw ) as “must,” see L&N 71.36.


Here δέ ( de ) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.


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


Grk “in the temple.”


Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”


Grk “at the mountain called ‘of Olives.’” sn See the note on the phrase Mount of Olives in 19:29 .


) place John 7:53-8:11 here after v. 38 , no doubt because it was felt that this was a better setting for the pericope. Grk “in the temple.”


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


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


Grk “were seeking how.”


The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).


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


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


Grk “Iscariot, being of the number of the twelve.”


The full title στρατηγὸς τοῦ ἱεροῦ ( strathgo" tou Jierou ; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).


Luke uses this frequent indirect question to make his point (BDF §267.2).


Grk “how he might hand him over to them,” in the sense of “betray him.”


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


Here καί ( kai ) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.


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


Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.