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路加福音 18
Chinese New Version (Traditional)

寡婦與法官的比喻

18 耶穌對他們講一個比喻，論到人必須常常祈禱，不可灰心。 2 他說：“某城裡有一個法官，不懼怕　神，也不尊敬人。 3 那城裡有一個寡婦，常常來到他那裡，說：‘求你給我伸冤，使我脫離我的對頭！’ 4 他多次不肯，後來心裡說：‘我雖然不懼怕　神，也不尊敬人， 5 只是因為這寡婦常常來麻煩我，就給她伸冤吧，免得她不斷地來纏擾我。’” 6 主說：“你們聽聽這不義的法官所說的話吧。 7 難道　神不會為晝夜呼籲他的選民伸冤嗎？難道　神會耽誤他們嗎？ 8 我告訴你們，他要快快地給他們伸冤。然而人子來的時候，在世上找得到這種信心嗎？”

稅吏和法利賽人的禱告

9 耶穌向那些自恃為義、輕視別人的人，講了這個比喻： 10 “有兩個人上聖殿去祈禱，一個是法利賽人，一個是稅吏。 11 法利賽人站著，禱告給自己聽，這樣說：‘　神啊，我感謝你，我不像別人，勒索、不義、姦淫，也不像這個稅吏。 12 我一個禮拜禁食兩次，我的一切收入都奉獻十分之一。’ 13 稅吏卻遠遠站著，連舉目望天也不敢，只捶著胸說：‘　神啊，可憐我這個罪人！’ 14 我告訴你們，這個人回家去，比那個倒算為義了。因為高抬自己的，必要降卑；自己謙卑的，必要升高。”

讓小孩子到我這裡來(A)

15 有人抱著嬰孩到耶穌面前，要他觸摸他們。門徒看見了，就責備那些人。 16 耶穌卻叫他們過來，說：“讓小孩子到我這裡來，不要禁止他們，因為　神的國正屬於這樣的人。 17 我實在告訴你們，凡不像小孩子一樣接受　神的國的，決不能進去。”

有錢的人難進　神的國(B)

18 有一個官長問耶穌：“良善的老師，我當作甚麼，才可以承受永生？” 19 耶穌對他說：“你為甚麼稱我是良善的呢？除了　神一位以外，沒有良善的。 20 誡命你是知道的：不可姦淫，不可殺人，不可偷盜，不可作假見證，當孝敬父母。” 21 他說：“這一切我從小都遵守了。” 22 耶穌聽了，就告訴他：“你還缺少一件，應當變賣你一切所有的，分給窮人，你就必定有財寶在天上，而且你還要來跟從我。” 23 他聽見這話，非常憂愁，因為他十分富有。

24 耶穌見他這樣，就說：“富有的人要進　神的國，是多麼難哪！ 25 駱駝穿過針眼，比有錢的人進　神的國還容易呢。” 26 聽見的人說：“這樣，誰可以得救呢？” 27 耶穌說：“人所不能的，在　神卻是可能的。” 28 彼得說：“你看，我們已捨棄自己所有的，跟從你了！” 29 耶穌說：“我實在告訴你們，人為　神的國撇下房屋、妻子、弟兄、父母或兒女， 30 沒有不在今世得許多倍，來世得永生的。”

第三次預言受難及復活(C)

31 耶穌把十二門徒帶到一邊，對他們說：“我們現在上耶路撒冷去，先知所寫的一切，都要成就在人子身上。 32 他要被交給外族人，受戲弄，被凌辱，他們要向他吐唾沫， 33 鞭打他，殺害他；第三日他要復活。” 34 這些話的含義對門徒是隱藏的。他們聽了，一點也不明白，不知道他說的是甚麼。

治好瞎眼的人(D)

35 耶穌走近耶利哥的時候，有一個瞎眼的人坐在路旁討飯， 36 他聽見人群經過，就問是甚麼事。 37 別人告訴他，是拿撒勒人耶穌經過。 38 他就喊叫說：“大衛的子孫耶穌啊，可憐我吧！” 39 在前頭走的人責備他，叫他不要出聲；但他越發喊叫：“大衛的子孫，可憐我吧！” 40 耶穌站住，吩咐領他過來。等他走近，就問他： 41 “你要我為你作甚麼？”他說：“主啊，叫我能看見！” 42 耶穌說：“你就看見吧！你的信使你痊愈了。” 43 他立刻看見了，就跟隨耶穌，頌讚　神。眾人看見這事，也讚美　神。

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路 加 福 音 18
Chinese New Testament: Easy-to-Read Version

上帝会回答他的子民

18 耶稣又给门徒们讲了一个比喻，教导他们应该经常祈祷，不要放弃希望。 2 他说∶“从前，某城有一位法官，他不畏惧上帝，也不尊重百姓。 3 当时，城里有一个寡妇，她常常到法官那里说∶‘法官，请制裁我的对头，给我伸张正义吧！’ 4 可是，法官一直没有帮助她。很久以后，他心里想：虽说我不怕上帝，也不尊重百姓， 5 可这个寡妇总来打搅我，倒不如我给她伸了冤，免得她没完没了地打扰我，到最后把我给耗得精疲力尽。”

6 然后，主说：“你们注意听这个不义的法官所说的话。 7 对那些昼夜向上帝呼唤的人们，上帝难道不会给他的选民主持正义吗？难道他会迟迟不帮助他们吗？ 8 我告诉你们，他会迅速为他们伸张正义的！不过，当‘人子’来临时，他还会在世界上找到信奉他的人吗？”

得到上帝的认可

9 耶稣又讲了一个比喻，是针对那些认为自己正义而瞧不起别人的人。他说： 10 “从前，有两个人到主的大殿去祈祷，他们俩其中一个是法利赛人，另一个是税吏。 11 那个法利赛人站在那里，祈祷道∶‘哦哦，上帝啊，我感激您，因为我不像别人那样－我不像强盗、骗子，我不犯通奸罪，我更不像这个税吏， 12 我一周禁食两次，我还奉献我收入的十分之一。’

13 那个税吏远远独自地站着，甚至不敢抬眼望天，可是他却一直在捶胸顿足地说∶‘哦，上帝啊，怜悯我这个有罪的人吧！’ 14 我告诉你们，这个人回去了，就是这个人得到了上帝的认可，而不是另一个人。因为，自命不凡的人将受到贬低；而谦卑的人会受到抬举。”

耶稣欢迎儿童

15 有些人甚至把自己的婴儿都抱到耶稣那里，以便耶稣能把手放在孩子们身上，为他们祝福。可是当门徒看见后，却责备他们。 16 但是，耶稣却把孩子们叫到跟前，说道∶“让这些孩子们到我这里来吧，不要阻挡他们，因为，上帝的王国属于像这些孩子的人。 17 我实话告诉你们，如果谁不能像孩子一样地接受上帝的王国，谁就进不了上帝的王国。”

一个富人不肯跟随耶稣

18 有一个犹太人首领问耶稣∶“好老师，我该做什么才能得到永生呢？

19 耶稣对他说∶“你为什么称我好呢？除了上帝之外，没有任何人是好的。 20 你们知道上帝的诫命：不可通奸，不可杀人，不可偷窃，不得作伪证，要孝敬父母。 [a]”

21 那个犹太人说∶“这些诫命，我从小到现在一直遵守。”

22 耶稣听他这么说，便对他讲∶“可是，还有一件事你需要做，卖掉你所有的财产，把钱分给穷人，这样你在天国里就会有财富了。然后你来跟随我。” 23 但是，那个人听到了这话，感到很悲伤，因为他很富有。

24 耶稣看到他那副样子，便说∶“有钱人要进上帝的王国真是太难了。 25 是的，骆驼钻过针眼都要比富人进上帝的王国还容易呢。”

谁会得救？

26 听到这些话的人们说∶“那么，那么谁能得救呢？” 27 耶稣说∶“人不可能做到的事情，上帝却能做到！” 28 彼得又说∶“您瞧，我们撇下了一切，跟随了您！” 29 耶稣于是对他们说∶“我实话告诉你们吧：事实上，所有为了上帝王国的缘故，而离开他们的家园、妻子、兄弟、父母和孩子的人， 30 将会在今世得到更多，并且在来世享有永恒的生命。”

耶稣再次谈到自己的死

31 然后，耶稣把十二个使徒叫到一边，对他们说∶“听着，我们要到耶路撒冷去，先知们所记载有关人子的事情将要实现。 32 他将被交到外族人的手里，他将受到嘲笑、虐待和唾吐； 33 他们将鞭打他，并杀害了他。但是， 此后的第三天，他会复活。” 34 可是，使徒们对这些事情一样也不明白，这话的含意是向他们隐藏着的，所以，他们不明白他所谈的事情。

耶稣治愈盲人

35 耶稣接近耶利哥的时候，有个盲人坐在路边乞讨。 36 当他听到耶稣他们一行人走过的声音，便问发生了什么事。

37 他们告诉他说：“拿撒勒城的耶稣正从这里路过。” 38 那个盲人便喊道∶“耶稣，大卫的子孙，可怜可怜我吧！”

39 前边走的人斥责他，叫他不要作声，可是他反而喊得更响了∶“大卫的子孙，可怜可怜我吧！”

40 耶稣停下脚步，吩咐人们把那个瞎子带到面前。瞎子来到他面前时，耶稣问他∶“你想要我为你做什么呢？”

41 盲人说∶“主啊，我想重获视力。”

42 耶稣说∶“领受你的视力吧，你的信仰救了你。”

43 他的眼睛立刻复明了，于是，他便跟随了耶稣，一路上对上帝赞不绝口。在场的人看到这个情景，也都赞美起上帝来了。

Footnotes

  1. 路 加 福 音 18:20 引自《出埃及记》20:12-16《申命记》5:16-20。
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Luke 18
New English Translation

Prayer and the Parable of the Persistent Widow

18 Then[a] Jesus[b] told them a parable to show them they should always[c] pray and not lose heart.[d] 2 He said,[e] “In a certain city[f] there was a judge[g] who neither feared God nor respected people.[h] 3 There was also a widow[i] in that city[j] who kept coming[k] to him and saying, ‘Give me justice against my adversary.’ 4 For[l] a while he refused, but later on[m] he said to himself, ‘Though I neither fear God nor have regard for people,[n] 5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out[o] by her unending pleas.’”[p] 6 And the Lord said, “Listen to what the unrighteous judge says![q] 7 Won’t[r] God give justice to his chosen ones, who cry out[s] to him day and night?[t] Will he delay[u] long to help them? 8 I tell you, he will give them justice speedily.[v] Nevertheless, when the Son of Man comes, will he find faith[w] on earth?”

The Parable of the Pharisee and Tax Collector

9 Jesus[x] also told this parable to some who were confident that they were righteous and looked down[y] on everyone else. 10 “Two men went up[z] to the temple to pray, one a Pharisee[aa] and the other a tax collector.[ab] 11 The Pharisee stood and prayed about himself like this:[ac] ‘God, I thank[ad] you that I am not like other people:[ae] extortionists,[af] unrighteous people,[ag] adulterers—or even like this tax collector.[ah] 12 I fast twice[ai] a week; I give a tenth[aj] of everything I get.’ 13 The tax collector, however, stood[ak] far off and would not even look up[al] to heaven, but beat his breast and said, ‘God, be merciful[am] to me, sinner that I am!’[an] 14 I tell you that this man went down to his home justified[ao] rather than the Pharisee.[ap] For everyone who exalts[aq] himself will be humbled, but he who humbles himself will be exalted.”

Jesus and Little Children

15 Now people[ar] were even bringing their babies[as] to him for him to touch.[at] But when the disciples saw it, they began to scold those who brought them.[au] 16 But Jesus called for the children,[av] saying, “Let the little children come to me and do not try to stop them, for the kingdom of God[aw] belongs to such as these.[ax] 17 I tell you the truth,[ay] whoever does not receive[az] the kingdom of God like a child[ba] will never[bb] enter it.”

The Wealthy Ruler

18 Now[bc] a certain leader[bd] asked him, “Good teacher, what must I do to inherit eternal life?”[be] 19 Jesus[bf] said to him, “Why do you call me good?[bg] No one is good except God alone. 20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’”[bh] 21 The man[bi] replied, “I have wholeheartedly obeyed[bj] all these laws[bk] since my youth.”[bl] 22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have[bm] and give the money[bn] to the poor,[bo] and you will have treasure[bp] in heaven. Then[bq] come, follow me.” 23 But when the man[br] heard this he became very sad,[bs] for he was extremely wealthy. 24 When Jesus noticed this,[bt] he said, “How hard[bu] it is for the rich to enter the kingdom of God![bv] 25 In fact, it is easier for a camel to go through the eye of a needle[bw] than for a rich person to enter the kingdom of God.” 26 Those who heard this said, “Then[bx] who can be saved?”[by] 27 He replied, “What is impossible[bz] for mere humans[ca] is possible for God.” 28 And Peter said, “Look, we have left everything we own[cb] to follow you! 29 Then[cc] Jesus[cd] said to them, “I tell you the truth,[ce] there is no one who has left home or wife or brothers[cf] or parents or children for the sake of God’s kingdom 30 who will not receive many times more[cg] in this age[ch]—and in the age to come, eternal life.”[ci]

Another Prediction of Jesus’ Passion

31 Then[cj] Jesus[ck] took the twelve aside and said to them, “Look, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished.[cl] 32 For he will be handed over[cm] to the Gentiles; he will be mocked,[cn] mistreated,[co] and spat on.[cp] 33 They will flog him severely[cq] and kill him. Yet[cr] on the third day he will rise again.” 34 But[cs] the twelve[ct] understood none of these things. This[cu] saying was hidden from them, and they did not grasp[cv] what Jesus meant.[cw]

Healing a Blind Man

35 As[cx] Jesus[cy] approached[cz] Jericho, a blind man was sitting by the road begging. 36 When he heard a crowd going by, he asked what was going on. 37 They[da] told him, “Jesus the Nazarene is passing by.” 38 So[db] he called out,[dc] “Jesus, Son of David,[dd] have mercy[de] on me!” 39 And those who were in front[df] scolded[dg] him to get him to be quiet, but he shouted[dh] even more, “Son of David, have mercy on me!” 40 So[di] Jesus stopped and ordered the beggar[dj] to be brought to him. When the man[dk] came near, Jesus[dl] asked him, 41 “What do you want me to do for you?” He replied,[dm] “Lord, let me see again.”[dn] 42 Jesus[do] said to him, “Receive[dp] your sight; your faith has healed you.”[dq] 43 And immediately he regained[dr] his sight and followed Jesus,[ds] praising[dt] God. When[du] all the people saw it, they too[dv] gave praise to God.

Footnotes

  1. Luke 18:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Luke 18:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 18:1 tn Or “should pray at all times” (L&N 67.88).
  4. Luke 18:1 sn This is one of the few parables that comes with an explanation at the start:…they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
  5. Luke 18:2 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
  6. Luke 18:2 tn Or “town.”
  7. Luke 18:2 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
  8. Luke 18:2 tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.
  9. Luke 18:3 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
  10. Luke 18:3 tn Or “town.”
  11. Luke 18:3 tn This is an iterative imperfect; the widow did this on numerous occasions.
  12. Luke 18:4 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
  13. Luke 18:4 tn Grk “after these things.”
  14. Luke 18:4 tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.
  15. Luke 18:5 tn The term ὑπωπιάζω (hupōpiazō) in this context means “to wear someone out by continual annoying” (L&N 25.245).
  16. Luke 18:5 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
  17. Luke 18:6 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
  18. Luke 18:7 tn Here δέ (de) has not been translated.
  19. Luke 18:7 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
  20. Luke 18:7 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
  21. Luke 18:7 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
  22. Luke 18:8 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
  23. Luke 18:8 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
  24. Luke 18:9 tn Grk “He”; the referent has been specified in the translation for clarity.
  25. Luke 18:9 tn Grk “and despised.” This is a second parable with an explanatory introduction.
  26. Luke 18:10 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
  27. Luke 18:10 sn See the note on Pharisees in 5:17.
  28. Luke 18:10 sn See the note on tax collectors in 3:12.
  29. Luke 18:11 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (statheis, “stood”) or with the imperfect verb προσηύχετο (prosēucheto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι (histēmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
  30. Luke 18:11 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
  31. Luke 18:11 tn Here the plural Greek term ἀνθρώπων (anthrōpōn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
  32. Luke 18:11 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
  33. Luke 18:11 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
  34. Luke 18:11 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
  35. Luke 18:12 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
  36. Luke 18:12 tn Or “I tithe.”
  37. Luke 18:13 tn Grk “standing”; the Greek participle has been translated as a finite verb.
  38. Luke 18:13 tn Grk “even lift up his eyes” (an idiom).
  39. Luke 18:13 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, hilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Pss 51:1, 3; 25:11; 34:6, 18).
  40. Luke 18:13 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
  41. Luke 18:14 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
  42. Luke 18:14 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
  43. Luke 18:14 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
  44. Luke 18:15 tn Grk “they.”
  45. Luke 18:15 tn The term βρέφος (brephos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).
  46. Luke 18:15 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).
  47. Luke 18:15 tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.
  48. Luke 18:16 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
  49. Luke 18:16 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.
  50. Luke 18:16 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
  51. Luke 18:17 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  52. Luke 18:17 sn On receive see John 1:12.
  53. Luke 18:17 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
  54. Luke 18:17 tn The negation in Greek used here (οὐ μή, ou mē) is very strong.
  55. Luke 18:18 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  56. Luke 18:18 tn Grk “a certain ruler.” BDAG 140 s.v. ἄρχων 2.a takes this to be a member of the Sanhedrin, but Bock understands this to be “an influential wealthy man or civic leader who may have been known for his piety” (D. L. Bock, Luke [BECNT] 2:1476).sn Only Luke states this man is a leader (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.
  57. Luke 18:18 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.
  58. Luke 18:19 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  59. Luke 18:19 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
  60. Luke 18:20 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
  61. Luke 18:21 tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
  62. Luke 18:21 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
  63. Luke 18:21 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
  64. Luke 18:21 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
  65. Luke 18:22 sn See Luke 14:33.
  66. Luke 18:22 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  67. Luke 18:22 sn See Luke 1:50-53; 6:20-23; 14:12-14.
  68. Luke 18:22 sn The call for sacrifice comes with a promise of eternal reward:…you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
  69. Luke 18:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
  70. Luke 18:23 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
  71. Luke 18:23 tn Or “very distressed” (L&N 25.277).
  72. Luke 18:24 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ƒ13 33vid M latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ƒ1 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not autographic: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA28 places the words in brackets, indicating doubts as to their authenticity.tn Grk “him.”
  73. Luke 18:24 sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
  74. Luke 18:24 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 16.
  75. Luke 18:25 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
  76. Luke 18:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
  77. Luke 18:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  78. Luke 18:27 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
  79. Luke 18:27 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.
  80. Luke 18:28 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
  81. Luke 18:29 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  82. Luke 18:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  83. Luke 18:29 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  84. Luke 18:29 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
  85. Luke 18:30 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
  86. Luke 18:30 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
  87. Luke 18:30 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
  88. Luke 18:31 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  89. Luke 18:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  90. Luke 18:31 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
  91. Luke 18:32 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
  92. Luke 18:32 sn See Luke 22:63; 23:11, 36.
  93. Luke 18:32 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (hubrizō) can mean either “insult” or “mistreat with insolence.”
  94. Luke 18:32 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
  95. Luke 18:33 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
  96. Luke 18:33 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
  97. Luke 18:34 tn Here καί (kai) has been translated as “but” to indicate the contrast.
  98. Luke 18:34 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
  99. Luke 18:34 tn Grk “And this.” Here καί (kai) has not been translated.
  100. Luke 18:34 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
  101. Luke 18:34 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
  102. Luke 18:35 tn Grk “Now it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  103. Luke 18:35 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
  104. Luke 18:35 tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
  105. Luke 18:37 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
  106. Luke 18:38 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
  107. Luke 18:38 tn Grk “called out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  108. Luke 18:38 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
  109. Luke 18:38 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
  110. Luke 18:39 sn That is, those who were at the front of the procession.
  111. Luke 18:39 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
  112. Luke 18:39 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
  113. Luke 18:40 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
  114. Luke 18:40 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
  115. Luke 18:40 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
  116. Luke 18:40 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  117. Luke 18:41 tn Grk “said.”
  118. Luke 18:41 tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
  119. Luke 18:42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  120. Luke 18:42 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
  121. Luke 18:42 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
  122. Luke 18:43 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
  123. Luke 18:43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  124. Luke 18:43 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
  125. Luke 18:43 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  126. Luke 18:43 tn The word “too” has been supplied for stylistic reasons.
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