Luke 11:37–54

Footnotes

1. 114 The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
2. 115 See the note on Pharisees in .
3. 116 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
4. 117 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. 118 Here δέ (de) has not been translated.
6. 119 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7. 120 The words “his hands” are not in the Greek text, but have been supplied for clarity. 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; Demai 2.11–12).
8. 121 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. 122 Or “and evil.”
10. 123 You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
11. 124 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. 125 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 [], 2:) 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. 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 [], 2:). 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. 126 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 ( 1).
14. 127 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. 128 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. 129 Or “you tithe mint.”
17. 130 These small herbs were tithed with great care (, Demai 2:1).
18. 131 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. Rue was an evergreen herb used for seasoning.
19. 132 Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8–10).
20. 133 Grk “those”; but this has been translated as “the others” to clarify which are meant.
21. 134 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. 135 See the note on synagogues in .
23. 136 Grk “and the greetings.” The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.
24. 137 Most (A [D] W Θ Ψ f13 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 (𝔓45, 75 א B C L f1 33 1241 2542 lat sa).
25. 138 Grk “men.” This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
26. 139 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; , 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.
27. 140 That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
28. 141 For this term, see Matt 22; 6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
29. 142 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
30. 143 Grk “said.”
31. 144 Here “as well” is used to translate καί (kai) at the beginning of the statement.
32. 145 Grk “men.” This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
33. 146 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).
34. 147 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).
35. 148 Or “forefathers”; Grk “fathers.”
36. 149 Grk “you are witnesses and approve of.”
37. 150 Or “forefathers”; Grk “fathers.”
38. 151 Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
39. 152 “Their,” i.e., the prophets.
40. 153 The majority of list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the , 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 f1, [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 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.
41. 154 The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
42. 155 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.
43. 156 Or “foundation.” However, this does not suggest a time to the modern reader.
44. 157 The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
45. 158 Gen 4:10 indicates that Abel’s blood cried out for justice.
46. 159 It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20–25.
47. 160 Or “who perished.”
48. 161 Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
49. 162 Or “required from.”
50. 163 You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
51. 164 Or “you tried to prevent.”
52. 165 Or “the scribes.” See the note on the phrase “experts in the law” in .
53. 166 Or “terribly.”
54. 167 For this term see L&N 33.183.
55. 168 Grk “lying in ambush against,” but this is a figurative extension of that meaning.
56. 169 This term was often used in a hunting context ( θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.