Luke 11:37-54

New English Translation

Footnotes

1. Luke 11:37 tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
2. Luke 11:37 sn See the note on Pharisees in 5:17.
3. Luke 11:37 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
4. Luke 11:37 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
5. Luke 11:38 tn Here δέ (de) has not been translated.
6. Luke 11:38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7. Luke 11:38 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).
8. Luke 11:39 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
9. Luke 11:39 tn Or “and evil.”
10. Luke 11:40 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Pss 14:1; 53:1; 92:6; Prov 6:12).
11. Luke 11:40 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
12. Luke 11:41 tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53; 4:18-19; 6:20-21; 14:13).
13. Luke 11:41 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
14. Luke 11:41 sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.
15. Luke 11:42 tn Grk “Woe to you…because you…” The causal particle ὅτι (hoti) has not been translated here for rhetorical effect (and so to the end of this chapter).
16. Luke 11:42 tn Or “you tithe mint.”
17. Luke 11:42 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
18. Luke 11:42 tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.sn Rue was an evergreen herb used for seasoning.
19. Luke 11:42 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
20. Luke 11:42 tn Grk “those,” but this has been translated as “the others” to clarify which are meant.
21. Luke 11:43 tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.
22. Luke 11:43 sn See the note on synagogues in 4:15.
23. Luke 11:43 tn Grk “and the greetings.”sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.
24. Luke 11:43 sn See the note on marketplace in Luke 7:32.
25. Luke 11:44 tc Most mss (A [D] W Θ Ψ ƒ¹³ M it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (P^45,75 א B C L ƒ¹ 33 1241 2542 lat sa).
26. Luke 11:44 tn Grk “men.” This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
27. Luke 11:44 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.
28. Luke 11:45 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
29. Luke 11:45 tn For this term, see Matt 22:6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
30. Luke 11:46 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
31. Luke 11:46 tn Grk “said.”
32. Luke 11:46 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
33. Luke 11:46 tn Grk “men.” This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
34. Luke 11:46 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
35. Luke 11:47 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).
36. Luke 11:47 tn Or “forefathers”; Grk “fathers.”
37. Luke 11:48 tn Grk “you are witnesses and approve of.”
38. Luke 11:48 tn Or “forefathers”; Grk “fathers.”
39. Luke 11:48 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
40. Luke 11:48 tn “Their,” i.e., the prophets.
41. Luke 11:48 tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autōn ta mnēmeia; found in A C W Θ Ψ 33 M) and τοὺς τάφους αὐτῶν (tous taphous autōn; found in ƒ^1,[13] 2542). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (P⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.
42. Luke 11:49 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
43. Luke 11:50 tn Or “that this generation may be charged with”; or “the blood of all the prophets…may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
44. Luke 11:50 tn Or “foundation.” However, this does not suggest a time to the modern reader.
45. Luke 11:50 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
46. Luke 11:51 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
47. Luke 11:51 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
48. Luke 11:51 tn Or “who perished.”
49. Luke 11:51 tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
50. Luke 11:51 tn Or “required from.”
51. Luke 11:52 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
52. Luke 11:52 tn Or “you tried to prevent.”
53. Luke 11:53 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
54. Luke 11:53 tn Or “terribly.”
55. Luke 11:53 tn For this term see L&N 33.183.
56. Luke 11:54 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
57. Luke 11:54 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.