Luke 6:12–38

Footnotes

1. 43 Grk “Now it happened that in.” 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.
2. 44 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3. 45 Or “to a mountain” (εἰς τὸ ὅρος, eis to horos). The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
4. 46 This is the only time all night prayer is mentioned in the NT.
5. 47 This is an objective genitive, so prayer “to God.”
6. 48 Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
7. 49 The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
8. 50 In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1–4; Mark 3:16–19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
9. 51 Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
10. 52 This is the “doubting Thomas” of John 20:24–29.
11. 53 The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).
12. 54 There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (), 1:; also D. A. Carson, John, 304.
13. 55 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
14. 56 Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5–7.
15. 57 Grk “large crowd.”
16. 58 There is no verb in Greek at this point, but since “a large crowd” (see preceding ) is in the nominative case, one needs to be supplied.
17. 59 Grk “and.”
18. 60 Grk “and from,” 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.
19. 61 For location see ; ; ; ; ; ; ; ; .
20. 62 For location see ; ; ; ; .
21. 63 These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions. For location see ; ; .
22. 64 To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
23. 65 Or “were oppressed by,” “were troubled with.” See L&N 22.17.
24. 66 Unclean spirits refers to evil spirits. See Luke 4:33.
25. 67 Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
26. 68 There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14–23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42–43; 22:51; Acts 10:38).
27. 69 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
28. 70 Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (eparas) has been translated as a finite verb due to requirements of contemporary English style.
29. 71 The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
30. 72 You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
31. 73 The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”
32. 74 You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6–7; 58:6–7, 9–10; Ezek 18:7, 16) or by itself (Ps 37:16–19; 107:9).
33. 75 The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
34. 76 You will laugh alludes to the joy that comes to God’s people in the salvation to come.
35. 77 This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
36. 78 Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole. The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.
37. 79 Grk “because 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).
38. 80 Or “forefathers”; Grk “fathers.”
39. 81 Mistreatment of the prophets is something Luke often notes (Luke 11:47–51; Acts 7:51–52).
40. 82 Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21–22; 18:23; 19:2; 21:1. These woes are unique to Luke.
41. 83 Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.
42. 84 Grk “your consolation.”
43. 85 Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
44. 86 The wording “to you” (ὑμῖν, humin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 f1, 13 579 700 892 1241 2542 al), though found in most (𝔓75 A D Q Ψ 33 𝔐 lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.
45. 87 That is, laugh with happiness and joy.
46. 88 The wording “to you” (ὑμῖν, humin) is lacking throughout the tradition except for a few witnesses (D W* Δ 1424 co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.
47. 89 This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
48. 90 Or “forefathers”; Grk “fathers.”
49. 91 Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.
50. 92 The substantival participle ἐπηρεαζόντων (epēreazontōn), sometimes translated “those who abuse” (), is better rendered “those who mistreat,” a more general term (see L&N 88.129).
51. 93 The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
52. 94 This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
53. 95 Or “cloak.”
54. 96 See the note on the word “tunics” in .
55. 97 The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
56. 98 Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1–4; Deut 15:7–11).
57. 99 Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
58. 100 Do not ask for your possessions back … is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.
59. 101 This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
60. 102 Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.
61. 103 Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
62. 104 Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.
63. 105 Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29–30.
64. 106 Three key (𝔓75 א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. has the word in brackets, indicating doubts as to its authenticity.
65. 107 Most (A D L Θ Ξ Ψ f13 33 𝔐 lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important (א B W 700 892* 1241 ) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.
66. 108 See the note on the word sinners in v. .
67. 109 Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
68. 110 See the note on the word sinners in v. .
69. 111 Grk “to receive as much again.”
70. 112 Or “in return.”
71. 113 Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
72. 114 The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
73. 115 That is, “sons of God.”
74. 116 Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
75. 117 Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
76. 118 Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
77. 119 As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27–32; 15:1–32). Jesus himself did make judgments about where people stand (11:37–54), but not in such a way that he ceased to continue to offer them God’s grace.
78. 120 The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
79. 121 On forgive see Luke 11:4; 1 Pet 3:7.
80. 122 The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
81. 123 Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
82. 124 Grk “by [the measure] with which you measure it will be measured back to you.”