Previous Next
PrintPrintSettingsSettingsParallelParallel

Luke 13-15  New English Translation

A Call to Repent

13 Now[a] there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices.[b] 2 He[c] answered them, “Do you think these Galileans were worse sinners[d] than all the other Galileans, because they suffered these things? 3 No, I tell you! But unless you repent,[e] you will all perish as well![f] 4 Or those eighteen who were killed[g] when the tower in Siloam fell on them,[h] do you think they were worse offenders than all the others who live in Jerusalem? 5 No, I tell you! But unless you repent[i] you will all perish as well!”[j]

Warning to Israel to Bear Fruit

6 Then[k] Jesus[l] told this parable: “A man had a fig tree[m] planted in his vineyard, and he came looking for fruit on it and found none. 7 So[n] he said to the worker who tended the vineyard, ‘For[o] three years[p] now, I have come looking for fruit on this fig tree, and each time I inspect it[q] I find none. Cut[r] it down! Why[s] should it continue to deplete[t] the soil?’ 8 But the worker[u] answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer[v] on it. 9 Then if[w] it bears fruit next year,[x] very well,[y] but if[z] not, you can cut it down.’”

Healing on the Sabbath

10 Now he was teaching in one of the synagogues[aa] on the Sabbath, 11 and a woman was there[ab] who had been disabled by a spirit[ac] for eighteen years. She[ad] was bent over and could not straighten herself up completely.[ae] 12 When[af] Jesus saw her, he called her to him[ag] and said, “Woman,[ah] you are freed[ai] from your infirmity.”[aj] 13 Then[ak] he placed his hands on her, and immediately[al] she straightened up and praised God. 14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work[am] should be done![an] So come[ao] and be healed on those days, and not on the Sabbath day.” 15 Then the Lord answered him,[ap] “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall,[aq] and lead it to water?[ar] 16 Then[as] shouldn’t[at] this woman, a daughter of Abraham whom Satan[au] bound for eighteen long[av] years, be released from this imprisonment[aw] on the Sabbath day?” 17 When[ax] he said this all his adversaries were humiliated,[ay] but[az] the entire crowd was rejoicing at all the wonderful things[ba] he was doing.[bb]

On the Kingdom of God

18 Thus Jesus[bc] asked,[bd] “What is the kingdom of God[be] like?[bf] To[bg] what should I compare it? 19 It is like a mustard seed[bh] that a man took and sowed[bi] in his garden. It[bj] grew and became a tree,[bk] and the wild birds[bl] nested in its branches.”[bm]

20 Again[bn] he said, “To what should I compare the kingdom of God?[bo] 21 It is like yeast that a woman took and mixed with[bp] three measures[bq] of flour until all the dough had risen.”[br]

The Narrow Door

22 Then[bs] Jesus[bt] traveled throughout[bu] towns[bv] and villages, teaching and making his way toward[bw] Jerusalem. 23 Someone[bx] asked[by] him, “Lord, will only a few[bz] be saved?” So[ca] he said to them, 24 “Exert every effort[cb] to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 25 Once[cc] the head of the house[cd] gets up[ce] and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord,[cf] let us in!’[cg] But he will answer you,[ch] ‘I don’t know where you come from.’[ci] 26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’[cj] 27 But[ck] he will reply,[cl] ‘I don’t know where you come from![cm] Go away from me, all you evildoers!’[cn] 28 There will be weeping and gnashing of teeth[co] when you see Abraham, Isaac, Jacob,[cp] and all the prophets in the kingdom of God[cq] but you yourselves thrown out.[cr] 29 Then[cs] people[ct] will come from east and west, and from north and south, and take their places at the banquet table[cu] in the kingdom of God.[cv] 30 But[cw] indeed,[cx] some are last[cy] who will be first, and some are first who will be last.”

Going to Jerusalem

31 At that time,[cz] some Pharisees[da] came up and said to Jesus,[db] “Get away from here,[dc] because Herod[dd] wants to kill you.” 32 But[de] he said to them, “Go[df] and tell that fox,[dg] ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day[dh] I will complete my work.[di] 33 Nevertheless I must[dj] go on my way today and tomorrow and the next day, because it is impossible[dk] that a prophet should be killed[dl] outside Jerusalem.’[dm] 34 O Jerusalem, Jerusalem,[dn] you who kill the prophets and stone those who are sent to you![do] How often I have longed[dp] to gather your children together as a hen gathers her chicks under her wings, but[dq] you would have none of it![dr] 35 Look, your house is forsaken![ds] And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’”[dt]

Healing Again on the Sabbath

14 Now[du] one Sabbath when Jesus went to dine[dv] at the house of a leader[dw] of the Pharisees,[dx] they were watching[dy] him closely. 2 There[dz] right[ea] in front of him was a man whose body was swollen with fluid.[eb] 3 So[ec] Jesus asked[ed] the experts in religious law[ee] and the Pharisees, “Is it lawful to heal on the Sabbath[ef] or not?” 4 But they remained silent. So[eg] Jesus[eh] took hold of the man,[ei] healed him, and sent him away.[ej] 5 Then[ek] he said to them, “Which of you, if you have a son[el] or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 6 But[em] they could not reply[en] to this.

On Seeking Seats of Honor

7 Then[eo] when Jesus[ep] noticed how the guests[eq] chose the places of honor,[er] he told them a parable. He said to them, 8 “When you are invited by someone to a wedding feast,[es] do not take[et] the place of honor, because a person more distinguished than you may have been invited by your host.[eu] 9 So[ev] the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed,[ew] you will begin to move to the least important[ex] place. 10 But when you are invited, go and take the least important place, so that when your host[ey] approaches he will say to you, ‘Friend, move up here to a better place.’[ez] Then you will be honored in the presence of all who share the meal with you. 11 For everyone who exalts himself will be humbled, but[fa] the one who humbles[fb] himself will be exalted.”

12 He[fc] said also to the man[fd] who had invited him, “When you host a dinner or a banquet,[fe] don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 13 But when you host an elaborate meal,[ff] invite the poor, the crippled,[fg] the lame, and[fh] the blind.[fi] 14 Then[fj] you will be blessed,[fk] because they cannot repay you, for you will be repaid[fl] at the resurrection of the righteous.”

The Parable of the Great Banquet

15 When[fm] one of those at the meal with Jesus[fn] heard this, he said to him, “Blessed is everyone[fo] who will feast[fp] in the kingdom of God!”[fq] 16 But Jesus[fr] said to him, “A man once gave a great banquet[fs] and invited[ft] many guests.[fu] 17 At[fv] the time for the banquet[fw] he sent his slave[fx] to tell those who had been invited, ‘Come, because everything is now ready.’ 18 But one after another they all[fy] began to make excuses.[fz] The first said to him, ‘I have bought a field,[ga] and I must go out and see it. Please excuse me.’[gb] 19 Another[gc] said, ‘I have bought five yoke of oxen,[gd] and I am going out[ge] to examine them. Please excuse me.’ 20 Another[gf] said, ‘I just got married, and I cannot come.’[gg] 21 So[gh] the slave came back and reported this to his master. Then the master of the household was furious[gi] and said to his slave, ‘Go out quickly[gj] to the streets and alleys of the city,[gk] and bring in the poor,[gl] the crippled,[gm] the blind, and the lame.’ 22 Then[gn] the slave said, ‘Sir, what you instructed has been done, and there is still room.’[go] 23 So[gp] the master said to his[gq] slave, ‘Go out to the highways[gr] and country roads[gs] and urge[gt] people[gu] to come in, so that my house will be filled.[gv] 24 For I tell you, not one of those individuals[gw] who were invited[gx] will taste my banquet!’”[gy]

Counting the Cost

25 Now large crowds[gz] were accompanying Jesus,[ha] and turning to them he said, 26 “If anyone comes to me and does not hate[hb] his own father and mother, and wife and children, and brothers and sisters, and even his own life,[hc] he cannot be my disciple. 27 Whoever does not carry his own cross[hd] and follow[he] me cannot be my disciple. 28 For which of you, wanting to build a tower, doesn’t sit down[hf] first and compute the cost[hg] to see if he has enough money to complete it? 29 Otherwise,[hh] when he has laid[hi] a foundation and is not able to finish the tower,[hj] all who see it[hk] will begin to make fun of[hl] him. 30 They will say,[hm] ‘This man[hn] began to build and was not able to finish!’[ho] 31 Or what king, going out to confront another king in battle, will not sit down[hp] first and determine whether he is able with 10,000 to oppose[hq] the one coming against him with 20,000? 32 If he cannot succeed,[hr] he will send a representative[hs] while the other is still a long way off and ask for terms of peace.[ht] 33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions.[hu]

34 “Salt[hv] is good, but if salt loses its flavor,[hw] how can its flavor be restored? 35 It is of no value[hx] for the soil or for the manure pile; it is to be thrown out.[hy] The one who has ears to hear had better listen!”[hz]

The Parable of the Lost Sheep and Coin

15 Now all the tax collectors[ia] and sinners were coming[ib] to hear him. 2 But[ic] the Pharisees[id] and the experts in the law[ie] were complaining,[if] “This man welcomes[ig] sinners and eats with them.”

3 So[ih] Jesus[ii] told them[ij] this parable:[ik] 4 “Which one[il] of you, if he has a hundred[im] sheep and loses one of them, would not leave the ninety-nine in the open pasture[in] and go look for[io] the one that is lost until he finds it?[ip] 5 Then[iq] when he has found it, he places it on his shoulders, rejoicing. 6 Returning[ir] home, he calls together[is] his[it] friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 7 I tell you, in the same way there will be more joy in heaven over one sinner[iu] who repents than over ninety-nine righteous people[iv] who have no need to repent.[iw]

8 “Or what woman, if she has ten silver coins[ix] and loses[iy] one of them,[iz] does not light a lamp, sweep[ja] the house, and search thoroughly until she finds it? 9 Then[jb] when she has found it, she calls together her[jc] friends and neighbors, saying, ‘Rejoice[jd] with me, for I have found the coin[je] that I had lost.’ 10 In the same way, I tell you, there is joy in the presence of God’s angels[jf] over one sinner who repents.”

The Parable of the Compassionate Father

11 Then[jg] Jesus[jh] said, “A man had two sons. 12 The[ji] younger of them said to his[jj] father, ‘Father, give me the share of the estate[jk] that will belong[jl] to me.’ So[jm] he divided his[jn] assets between them.[jo] 13 After[jp] a few days,[jq] the younger son gathered together all he had and left on a journey to a distant country, and there he squandered[jr] his wealth[js] with a wild lifestyle. 14 Then[jt] after he had spent everything, a severe famine took place in that country, and he began to be in need. 15 So he went and worked for[ju] one of the citizens of that country, who[jv] sent him to his fields to feed pigs.[jw] 16 He[jx] was longing to eat[jy] the carob pods[jz] the pigs were eating, but[ka] no one gave him anything. 17 But when he came to his senses[kb] he said, ‘How many of my father’s hired workers have food[kc] enough to spare, but here I am dying from hunger! 18 I will get up and go to my father and say to him, “Father, I have sinned[kd] against heaven[ke] and against[kf] you. 19 I am no longer worthy to be called your son; treat me[kg] like one of your hired workers.”’ 20 So[kh] he got up and went to his father. But while he was still a long way from home[ki] his father saw him, and his heart went out to him;[kj] he ran and hugged[kk] his son[kl] and kissed him. 21 Then[km] his son said to him, ‘Father, I have sinned against heaven[kn] and against you; I am no longer worthy to be called your son.’[ko] 22 But the father said to his slaves,[kp] ‘Hurry! Bring the best robe,[kq] and put it on him! Put a ring on his finger[kr] and sandals[ks] on his feet! 23 Bring[kt] the fattened calf[ku] and kill it! Let us eat[kv] and celebrate, 24 because this son of mine was dead, and is alive again—he was lost and is found!’[kw] So[kx] they began to celebrate.

25 “Now his older son was in the field. As[ky] he came and approached the house, he heard music[kz] and dancing. 26 So[la] he called one of the slaves[lb] and asked what was happening. 27 The slave replied,[lc] ‘Your brother has returned, and your father has killed the fattened calf[ld] because he got his son[le] back safe and sound.’ 28 But the older son[lf] became angry[lg] and refused[lh] to go in. His father came out and appealed to him, 29 but he answered[li] his father, ‘Look! These many years I have worked like a slave[lj] for you, and I never disobeyed your commands. Yet[lk] you never gave me even a goat[ll] so that I could celebrate with my friends! 30 But when this son of yours[lm] came back, who has devoured[ln] your assets with prostitutes,[lo] you killed the fattened calf[lp] for him!’ 31 Then[lq] the father[lr] said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 32 It was appropriate[ls] to celebrate and be glad, for your brother[lt] was dead, and is alive; he was lost and is found.’”[lu]

Footnotes

  1. Luke 13:1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  2. Luke 13:1 sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.
  3. Luke 13:2 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  4. Luke 13:2 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
  5. Luke 13:3 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
  6. Luke 13:3 tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.
  7. Luke 13:4 tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.
  8. Luke 13:4 sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”
  9. Luke 13:5 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
  10. Luke 13:5 tn Grk “similarly.”
  11. Luke 13:6 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  12. Luke 13:6 tn Grk “he”; the referent has been specified in the translation for clarity.
  13. Luke 13:6 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
  14. Luke 13:7 tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.
  15. Luke 13:7 tn Grk “Behold, for.”
  16. Luke 13:7 sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.
  17. Luke 13:7 tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.
  18. Luke 13:7 tc ‡ Several witnesses (P75 A L Θ Ψ 070 ƒ13 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ƒ1 M), the shorter reading appears to be more likely as the earlier wording here. NA28 puts the conjunction in brackets, indicating some doubts as to its authenticity.
  19. Luke 13:7 tn Grk “Why indeed.” Here καί (kai) has not been translated.
  20. Luke 13:7 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
  21. Luke 13:8 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
  22. Luke 13:8 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
  23. Luke 13:9 tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.
  24. Luke 13:9 tn Grk “the coming [season].”
  25. Luke 13:9 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
  26. Luke 13:9 tn This is a first class condition in the Greek text, showing which of the options is assumed.
  27. Luke 13:10 sn See the note on synagogues in 4:15.
  28. Luke 13:11 tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  29. Luke 13:11 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
  30. Luke 13:11 tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  31. Luke 13:11 tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (eis to panteles) is understood to modify δυναμένη (dunamenē), the meaning is “she was not able at all to straighten herself up,” but the phrase may be taken with ἀνακύψαι (anakupsai) and understood to mean the same as the adverb παντελῶς (pantelōs), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.
  32. Luke 13:12 tn The participle ἰδών (idōn) has been taken temporally. Here δέ (de) has not been translated.
  33. Luke 13:12 tn The verb προσεφώνησεν (prosephōnēsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.
  34. Luke 13:12 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
  35. Luke 13:12 tn Or “released.”
  36. Luke 13:12 tn Or “sickness.”
  37. Luke 13:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  38. Luke 13:13 sn The healing took place immediately.
  39. Luke 13:14 sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.
  40. Luke 13:14 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
  41. Luke 13:14 tn The participle ἐρχόμενοι (erchomenoi) has been translated as a finite verb due to requirements of contemporary English style.
  42. Luke 13:15 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
  43. Luke 13:15 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
  44. Luke 13:15 sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.
  45. Luke 13:16 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
  46. Luke 13:16 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.
  47. Luke 13:16 sn Note that this is again a battle between Satan and God; see 11:18-23.
  48. Luke 13:16 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
  49. Luke 13:16 tn Or “bondage”; Grk “bond.”
  50. Luke 13:17 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  51. Luke 13:17 tn Or “were put to shame.”
  52. Luke 13:17 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  53. Luke 13:17 sn Concerning all the wonderful things see Luke 7:16; 19:37.
  54. Luke 13:17 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
  55. Luke 13:18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  56. Luke 13:18 tn Grk “said,” but what follows is a question.
  57. Luke 13:18 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  58. Luke 13:18 sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.
  59. Luke 13:18 tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.
  60. Luke 13:19 sn The mustard seed was noted for its tiny size.
  61. Luke 13:19 tn Grk “threw.”
  62. Luke 13:19 tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  63. Luke 13:19 sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.
  64. Luke 13:19 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
  65. Luke 13:19 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of a small plant that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
  66. Luke 13:20 tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.
  67. Luke 13:20 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 18.
  68. Luke 13:21 tn Grk “hid in.”
  69. Luke 13:21 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
  70. Luke 13:21 tn Grk “it was all leavened.”sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
  71. Luke 13:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  72. Luke 13:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  73. Luke 13:22 tn This is a distributive use of κατά (kata); see L&N 83:12.
  74. Luke 13:22 tn Or “cities.”
  75. Luke 13:22 tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.
  76. Luke 13:23 tn Here δέ (de) has not been translated.
  77. Luke 13:23 tn Grk “said to.”
  78. Luke 13:23 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
  79. Luke 13:23 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
  80. Luke 13:24 tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.
  81. Luke 13:25 tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.
  82. Luke 13:25 tn Or “the master of the household.”
  83. Luke 13:25 tn Or “rises,” or “stands up.”
  84. Luke 13:25 tn Or “Sir.”
  85. Luke 13:25 tn Grk “Open to us.”
  86. Luke 13:25 tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”
  87. Luke 13:25 sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.
  88. Luke 13:26 sn This term refers to wide streets, and thus suggests the major streets of a city.
  89. Luke 13:27 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  90. Luke 13:27 tc Most mss (P75* A D L W Θ Ψ 070 ƒ1,13 M) have ἐρεῖ λέγω ὑμῖν (erei legō humin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 lat sa) or simply ἐρεῖ (“he will say” in 1195). The variety of readings seems to have arisen from the somewhat unusual wording of the initial text, ἐρεῖ λέγων ὑμῖν (erei legōn humin; “he will say, saying to you” found in P75c B 892). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle. tn Grk “he will say, saying to you.” The participle λέγων (legōn) and its indirect object ὑμῖν (humin) are redundant in contemporary English and have not been translated.
  91. Luke 13:27 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.
  92. Luke 13:27 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
  93. Luke 13:28 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
  94. Luke 13:28 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  95. Luke 13:28 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 18.
  96. Luke 13:28 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (humas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.
  97. Luke 13:29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
  98. Luke 13:29 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
  99. Luke 13:29 tn Grk “and recline at table,” as first century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The phrase “take their places at the banquet table” has been used in the translation to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way of describing the fellowship and celebration of participation with the people of God at the end. Cf. BDAG 65 s.v. ἀνακλίνω 2, “In transf. sense, of the Messianic banquet w. the idea dine in style (or some similar rendering, not simply ‘eat’ as NRSV) Mt 8:11; Lk 13:29.”
  100. Luke 13:29 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 18.
  101. Luke 13:30 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  102. Luke 13:30 tn Grk “behold.”
  103. Luke 13:30 sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”
  104. Luke 13:31 tn Grk “At that very hour.”
  105. Luke 13:31 sn See the note on Pharisees in 5:17.
  106. Luke 13:31 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  107. Luke 13:31 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
  108. Luke 13:31 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
  109. Luke 13:32 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  110. Luke 13:32 tn The participle πορευθέντες (poreuthentes) has been taken as indicating attendant circumstance.
  111. Luke 13:32 sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).
  112. Luke 13:32 sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.
  113. Luke 13:32 tn Or “I reach my goal.” The verb τελειόω (teleioō) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
  114. Luke 13:33 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
  115. Luke 13:33 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
  116. Luke 13:33 tn Or “should perish away from.”
  117. Luke 13:33 sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.
  118. Luke 13:34 sn The double use of the city’s name betrays intense emotion.
  119. Luke 13:34 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your…you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill…sent to you”).
  120. Luke 13:34 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
  121. Luke 13:34 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  122. Luke 13:34 tn Grk “you were not willing.”
  123. Luke 13:35 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
  124. Luke 13:35 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
  125. Luke 14:1 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  126. Luke 14:1 tn Grk “to eat bread,” an idiom for participating in a meal.
  127. Luke 14:1 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
  128. Luke 14:1 sn See the note on Pharisees in 5:17.
  129. Luke 14:1 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
  130. Luke 14:2 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
  131. Luke 14:2 tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.
  132. Luke 14:2 sn This condition called edema or dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
  133. Luke 14:3 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).
  134. Luke 14:3 tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”
  135. Luke 14:3 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
  136. Luke 14:3 sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?
  137. Luke 14:4 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).
  138. Luke 14:4 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  139. Luke 14:4 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomenos) has been taken as indicating attendant circumstance.
  140. Luke 14:4 tn Or “and let him go.”
  141. Luke 14:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  142. Luke 14:5 tc Here “son,” found in P45,75 (A) B W M, is the preferred reading. The other reading, “donkey” (found in א K L Ψ ƒ1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
  143. Luke 14:6 tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.
  144. Luke 14:6 sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.
  145. Luke 14:7 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  146. Luke 14:7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  147. Luke 14:7 tn Grk “those who were invited.”
  148. Luke 14:7 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
  149. Luke 14:8 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
  150. Luke 14:8 tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
  151. Luke 14:8 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
  152. Luke 14:9 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  153. Luke 14:9 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
  154. Luke 14:9 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
  155. Luke 14:10 tn Grk “the one who invited you.”
  156. Luke 14:10 tn Grk “Go up higher.” This means to move to a more important place.
  157. Luke 14:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
  158. Luke 14:11 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
  159. Luke 14:12 tn Here δέ (de) has not been translated.
  160. Luke 14:12 sn That is, the leader of the Pharisees (v. 1).
  161. Luke 14:12 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
  162. Luke 14:13 tn This term, δοχή (dochē), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
  163. Luke 14:13 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
  164. Luke 14:13 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
  165. Luke 14:13 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
  166. Luke 14:14 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  167. Luke 14:14 sn You will be blessed. God notes and approves of such generosity.
  168. Luke 14:14 sn The passive verb will be repaid looks at God’s commendation.
  169. Luke 14:15 tn Here δέ (de) has not been translated.
  170. Luke 14:15 tn The reference to “Jesus” has been specified in the translation for clarity.
  171. Luke 14:15 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
  172. Luke 14:15 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
  173. Luke 14:15 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  174. Luke 14:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  175. Luke 14:16 tn Or “dinner.”
  176. Luke 14:16 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
  177. Luke 14:16 tn The word “guests” is not in the Greek text but is implied.
  178. Luke 14:17 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
  179. Luke 14:17 tn Or “dinner.”
  180. Luke 14:17 tn See the note on the word “slave” in 7:2.
  181. Luke 14:18 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). “One after another” is suggested by L&N 61.2.
  182. Luke 14:18 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
  183. Luke 14:18 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
  184. Luke 14:18 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
  185. Luke 14:19 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
  186. Luke 14:19 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
  187. Luke 14:19 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
  188. Luke 14:20 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
  189. Luke 14:20 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
  190. Luke 14:21 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
  191. Luke 14:21 tn Grk “being furious, said.” The participle ὀργισθείς (orgistheis) has been translated as a finite verb due to requirements of contemporary English style.
  192. Luke 14:21 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
  193. Luke 14:21 tn Or “town.”
  194. Luke 14:21 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
  195. Luke 14:21 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  196. Luke 14:22 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
  197. Luke 14:22 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
  198. Luke 14:23 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
  199. Luke 14:23 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  200. Luke 14:23 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
  201. Luke 14:23 tn The Greek word φραγμός (phragmos) 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).
  202. Luke 14:23 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
  203. Luke 14:23 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  204. Luke 14:23 sn So that my house will be filled. God will bless many people.
  205. Luke 14:24 tn The Greek word here is ἀνήρ (anēr), 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.
  206. Luke 14:24 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
  207. Luke 14:24 tn Or “dinner.”
  208. Luke 14:25 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
  209. Luke 14:25 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  210. Luke 14:26 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
  211. Luke 14:26 tn Grk “his own soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context.
  212. Luke 14:27 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
  213. Luke 14:27 tn Grk “and come after.” In combination with the verb ἔρχομαι (erchomai) the improper preposition ὀπίσω (opisō) means “follow.”
  214. Luke 14:28 tn The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  215. Luke 14:28 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (psēphizō, “compute”) and δαπάνη (dapanē, “cost”) are economic terms.
  216. Luke 14:29 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε (hina mēpote, “lest”) has been translated as “Otherwise.”
  217. Luke 14:29 tn The participle θέντος (thentos) has been taken temporally.
  218. Luke 14:29 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  219. Luke 14:29 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  220. Luke 14:29 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
  221. Luke 14:30 tn Grk “make fun of him, saying.”
  222. Luke 14:30 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
  223. Luke 14:30 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
  224. Luke 14:31 tn The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  225. Luke 14:31 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
  226. Luke 14:32 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
  227. Luke 14:32 tn Grk “a messenger.”
  228. Luke 14:32 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
  229. Luke 14:33 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
  230. Luke 14:34 tn Grk “Now salt…”; here οὖν has not been translated.sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
  231. Luke 14:34 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
  232. Luke 14:35 tn Or “It is not useful” (L&N 65.32).
  233. Luke 14:35 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
  234. Luke 14:35 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
  235. Luke 15:1 sn See the note on tax collectors in 3:12.
  236. Luke 15:1 tn Grk “were drawing near.”
  237. Luke 15:2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  238. Luke 15:2 sn See the note on Pharisees in 5:17.
  239. Luke 15:2 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  240. Luke 15:2 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  241. Luke 15:2 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
  242. Luke 15:3 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.
  243. Luke 15:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  244. Luke 15:3 sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.
  245. Luke 15:3 tn Grk “parable, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  246. Luke 15:4 tn Grk “What man.” The Greek word ἄνθρωπος (anthrōpos) is used here in a somewhat generic sense.
  247. Luke 15:4 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
  248. Luke 15:4 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
  249. Luke 15:4 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
  250. Luke 15:4 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
  251. Luke 15:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  252. Luke 15:6 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
  253. Luke 15:6 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
  254. Luke 15:6 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
  255. Luke 15:7 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
  256. Luke 15:7 tn Here δικαίοις (dikaiois) is an adjective functioning substantivally and has been translated “righteous people.”
  257. Luke 15:7 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
  258. Luke 15:8 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
  259. Luke 15:8 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (echousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesē) in the conditional clause to improve the English style.
  260. Luke 15:8 tn Grk “one coin.”
  261. Luke 15:8 tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  262. Luke 15:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  263. Luke 15:9 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  264. Luke 15:9 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
  265. Luke 15:9 tn Grk “drachma.”
  266. Luke 15:10 sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
  267. Luke 15:11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  268. Luke 15:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  269. Luke 15:12 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  270. Luke 15:12 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  271. Luke 15:12 tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”
  272. Luke 15:12 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
  273. Luke 15:12 tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
  274. Luke 15:12 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  275. Luke 15:12 sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).
  276. Luke 15:13 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
  277. Luke 15:13 tn Grk “after not many days.”
  278. Luke 15:13 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
  279. Luke 15:13 tn Or “estate” (the same word has been translated “estate” in v. 12).
  280. Luke 15:14 tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  281. Luke 15:15 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
  282. Luke 15:15 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
  283. Luke 15:15 sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
  284. Luke 15:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  285. Luke 15:16 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
  286. Luke 15:16 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
  287. Luke 15:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  288. Luke 15:17 tn Grk “came to himself” (an idiom).
  289. Luke 15:17 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
  290. Luke 15:18 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
  291. Luke 15:18 sn The phrase against heaven is a circumlocution for God.
  292. Luke 15:18 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cp. Jdth 5:17; 1 Km 7:6; 20:1).”
  293. Luke 15:19 tn Or “make me.” Here is a sign of total humility.
  294. Luke 15:20 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  295. Luke 15:20 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
  296. Luke 15:20 tn Or “felt great affection for him,” “felt great pity for him.”sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.
  297. Luke 15:20 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
  298. Luke 15:20 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
  299. Luke 15:21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  300. Luke 15:21 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
  301. Luke 15:21 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
  302. Luke 15:22 tn See the note on the word “slave” in 7:2.
  303. Luke 15:22 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
  304. Luke 15:22 tn Grk “hand,” but χείρ (cheir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
  305. Luke 15:22 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
  306. Luke 15:23 tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  307. Luke 15:23 tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.
  308. Luke 15:23 tn The participle φαγόντες (phagontes) has been translated as a finite verb due to requirements of contemporary English style.
  309. Luke 15:24 sn This statement links the parable to the theme of 15:6, 9.
  310. Luke 15:24 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
  311. Luke 15:25 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
  312. Luke 15:25 sn This would have been primarily instrumental music, but might include singing as well.
  313. Luke 15:26 tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.
  314. Luke 15:26 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
  315. Luke 15:27 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
  316. Luke 15:27 tn See note on the phrase “fattened calf” in v. 23.
  317. Luke 15:27 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
  318. Luke 15:28 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
  319. Luke 15:28 tn The aorist verb ὠργίσθη (ōrgisthē) has been translated as an ingressive aorist, reflecting entry into a state or condition.
  320. Luke 15:28 sn Ironically the attitude of the older son has left him outside and without joy.
  321. Luke 15:29 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
  322. Luke 15:29 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
  323. Luke 15:29 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
  324. Luke 15:29 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
  325. Luke 15:30 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
  326. Luke 15:30 sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
  327. Luke 15:30 sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.
  328. Luke 15:30 sn See note on the phrase “fattened calf” in v. 23.
  329. Luke 15:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
  330. Luke 15:31 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
  331. Luke 15:32 tn Or “necessary.”
  332. Luke 15:32 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
  333. Luke 15:32 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
Next
Luke 12
Luke 16
Next
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.