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路加福音 13
Chinese Standard Bible (Simplified)

不悔改则灭亡

13 正在那时候，有些人前来告诉耶稣有关加利利人的事，就是彼拉多把加利利人的血与他们的祭物混在一起的事。 2 耶稣[a]回答他们，说：“你们以为这些加利利人如此受害，是因为他们比其他[b]所有加利利人更有罪吗？ 3 不是的。我告诉你们：你们如果不悔改，都会同样地灭亡。 4 或者，西罗亚楼倒塌压死的那十八个人，你们以为他们比所有住在耶路撒冷的人更有罪吗？ 5 不是的。我告诉你们：你们如果不悔改，都会同样灭亡。”

无花果树的比喻

6 于是耶稣讲了这个比喻：“一个人有一棵无花果树栽在自己的葡萄园里。当他过来，在那树上找果子时，却找不到， 7 就对园丁说：‘你看，一连三年，我在这无花果树上找果子，都找不到。把它砍了吧！何必让它白占土地？’

8 “但是园丁回答，对他说：‘主人，今年再留着它吧。等我在它周围挖掘，施些粪肥， 9 或许它来年真会结出果子，否则，你就砍了它。’”

治愈驼背的妇人

10 在安息日，耶稣在一个会堂里教导人， 11 看哪，有一个妇人，被邪灵附身病了十八年，一直弯着腰，完全直不起身来。 12 耶稣看见她，就招呼她，对她说：“妇人，你已经从你的疾病中被释放了！” 13 然后耶稣按手在她身上，她的腰立刻直了，她就不住地荣耀神。

14 因为耶稣在安息日使人痊愈，会堂主管就很生气，对那群人说：“应该做工的日子有六天，所以你们在那些日子来得痊愈吧！但不要在安息日这一天。”

15 主回答他，说：“你们这些伪善的人！难道你们每个人在安息日，不也是把自己的牛或驴从槽边解开，牵去饮水吗？ 16 何况这妇人，做为亚伯拉罕的子孙[c]，被撒旦所捆绑竟然有十八年，难道不应该在安息日这一天从捆锁中被释放吗？”

17 耶稣说了这些话，所有反对他的人都感到蒙羞，可是众人都因他所行的一切荣耀的事而感到欢喜。

芥菜种与面酵的比喻

18 于是耶稣说：“神的国好比什么呢？我要把它比做什么呢？ 19 它好比一粒芥菜种子，有人拿去种在自己的园子里，种子长大，成了一棵树[d]，天空的飞鸟也在它的枝子上搭窝。”

20 耶稣又说：“我要把神的国比做什么呢？ 21 它好比酵母，一个妇人拿去拌在[e]三斗[f]面里，直到整团面都发了酵。”

要进窄门

22 耶稣走遍许多城镇、乡村教导人，并继续往耶路撒冷前行。 23 有一个人问他：“主啊，得救的人很少吗？”

耶稣对他们说： 24 “你们要为进窄门而争战，因为我告诉你们：将有许多人想要进去，却是不能。 25 等到那家的主人起来关了门，你们才开始站在外面敲门，说：‘主啊，请给我们开门！’主人就会回答你们，说：‘我不知道你们是从哪里来的。’ 26 那时你们就开始说：‘我们曾经在你面前吃过、喝过，你也曾经在我们的大街[g]上教导过！’ 27 他要对你们说：‘我不知道你们是从哪里来的。离开我，你们所有不义的工人！’ 28 当你们看见亚伯拉罕、以撒、雅各和所有的先知在神的国里，而你们却被丢在外面的时候，在那里将有哀哭和切齿。 29 人们将从东、西、南、北而来，在神的国里坐席。 30 看哪，有些在后的，将要在前；有些在前的，将要在后。”

耶稣与希律

31 就在这时候[h][i]，有一些法利赛人前来对耶稣说：“你离开吧，从这里走开！因为希律想要杀你。”

32 耶稣对他们说：“你们去告诉那狐狸：看哪！今天明天我驱赶鬼魔、治愈疾病，然后在第三天，我的事就得以完成了。 33 不过今天、明天、后天，我必须往前走，因为先知不能在耶路撒冷之外被杀！

为耶路撒冷哀叹

34 “耶路撒冷啊，耶路撒冷！这城杀害先知们，又用石头砸死被差到她这里的人！我多次想聚集你的儿女，像母鸡把自己的小鸡聚集在翅膀下，可是你们不愿意！ 35 看哪，你们的家[j]要被废弃[k]。我[l]告诉你们：你们绝不会再见到我了，直到那日子来临，就是你们说‘奉主名而来的那一位是蒙祝福的’[m]那时候。”

Footnotes

  1. 路加福音 13:2 耶稣——有古抄本作“他”。
  2. 路加福音 13:2 其他——辅助词语。
  3. 路加福音 13:16 子孙——原文直译“女儿”。
  4. 路加福音 13:19 树——有古抄本作“大树”。
  5. 路加福音 13:21 拌在——原文直译“藏在”。
  6. 路加福音 13:21 三斗——原文为“3撒顿”；容量约为22公升。1撒顿=7.3公升。
  7. 路加福音 13:26 大街——或译作“广场”。
  8. 路加福音 13:31 这时候——原文直译“同一时候”。
  9. 路加福音 13:31 时候——有古抄本作“天”。
  10. 路加福音 13:35 家——或译作“殿”；指“圣殿”。参《耶利米书》12:7；22:5。
  11. 路加福音 13:35 有古抄本附“成为荒场”。
  12. 路加福音 13:35 有古抄本附“确实地”。
  13. 路加福音 13:35 《诗篇》118:26。
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路 加 福 音 13
Chinese New Testament: Easy-to-Read Version

改变你们的内心

13 当时，在场的一些人告诉耶稣关于加利利人的遭遇。当加利利人敬拜时，一些人遭到了彼拉多的杀害。 2 耶稣回答说∶“你们是否认为，因为这些加利利人比其他的所有的加利利人更有罪，所以他们遭受了这些？ 3 不是，我告诉你们：如果你们不悔改，你们也会遭到同样的结局。 4 你们又是怎么认为，西罗亚城里的塔倒塌砸死的那十八个人呢？你们是不是认为这十八个人比住在耶路撒冷的其他人罪过更大呢？ 5 不对，我告诉你们，如果你们不悔改，你们也将会像他们那样死去。”

毫无用处的树

6 然后，耶稣讲了一个比喻说∶“有个人在自己的葡萄园子里种了一棵无花果树。一天，他来到树下寻找果子，可没有找到， 7 于是，他对园丁说∶‘瞧瞧，我在这棵无花果树上找果子，已经找了三年了，可是从来没找到过！所以，把这棵树砍掉吧，何必让它白占地方呢？’ 8 园丁却答道∶‘主人，再让它长一年吧，等我把它周围的土翻一翻，施上点肥料，如果到那时，它结了果，就留着它； 9 如果依旧不结果，你就砍掉它。’”

耶稣在安息日里治愈一名女子

10 安息日那天，耶稣正在一个会堂里教导人们。 11 一个被邪灵附身病了十八年的女人也在那里，她弯着腰，直不起身来。 12 耶稣看见了她，就把她叫到身边，对她说∶“女人啊，你要从疾病中解脱出来了！” 13 然后，他把手放在她身上，立刻，她直起了腰，并赞美上帝。

14 会堂的管事却因为耶稣是在安息日给人治病，感到很气愤，他对人们说∶“一周有六天是工作的日子，所以你们就在那几天里来看病，不要在安息日里来看病！”

15 主回答他说∶“你们这些虚伪的家伙！你们中哪一个不是在安息日里把你们的牛和驴赶出圈，引到别处去喝水的呢？ 16 这个女人是亚伯拉罕的后代，她被撒旦束缚了十八年之久，难道不应该在安息日里把她解救出来吗？” 17 耶稣说到这里时，那些反对他的人们都觉得十分羞愧，然后，所有的人都为耶稣做出了这样奇妙的事情而感到喜悦。

上帝的王国像什么？

18 耶稣说∶“上帝的王国是什么样子的呢？我该把它比做什么呢？ 19 它就像一粒芥茉籽，有人拿去把它种在自己的园子里，它长成一棵树，天上的鸟儿也在它的枝叉间筑巢。”

20 耶稣又说道∶“我还能把上帝的王国比作什么呢？ 21 它就像一块酵母菌子，一个女人把它和在一大团面里做面包，它使整个面团发了起来。”

窄门

22 在去耶路撒冷的路上，在路经的城镇和村庄里教导人们。 23 有人问他∶“主啊，将得救的人不多吧？”

24 耶稣对他们说∶“通向天堂的门是狭窄的，你们要努力从这里进去，很多人都想进去，但是却不能够进去。 25 一旦那房子的主人起来把门关上时，你们就只能站在门外敲门，说∶‘先生，给我们开开门吧！’但是他会回答说∶‘我不知道你们是从哪里来的。’ 26 这时，你们会说∶‘我们曾经与你一起吃喝，你还在我们的街上教导过我们呢。’ 27 他会对你们说∶‘我不知道你们是从哪里来的，走开，你们这些做恶的人。’ 28 那时候，你们会看到亚伯拉罕、以撒、雅各和所有的先知都在上帝的王国里，而你们却被赶出去，你们在那里将咬牙切齿地痛哭。 29 来自东、西、南、北的人们将在上帝的王国里的桌旁就座。 30 要注意，那些居后的将要在先；而那些在先的将要居后。”

耶稣将在耶路撒冷死去

31 那时，有一些法利赛人来对耶稣说∶“你赶快离开这里，到别处去吧，因为希律想要杀你。”

32 耶稣对他们说∶“去告诉那只狐狸说∶‘听着！今天和明天，我将为人们驱鬼治病，后天，我将完成我的工作’， 33 但是，这三天里，我必须赶路，因为先知不应该死在耶路撒冷以外的地方。

34 “耶路撒冷啊，耶路撒冷，你杀害先知，你用石头砸死上帝派来的使者。很多次，我渴望召集起你的儿女，就像母鸡把小鸡拢在它的翅膀下，可是你们就是不愿意！ 35 看哪，你们的家园将一片荒凉，空无一人。我告诉你们：你们再也见不到我了，直到你们说∶‘欢迎你！愿上帝祝福那位以主的名义来的人。’” [a]

Footnotes

  1. 路 加 福 音 13:35 引自《诗篇》18:26。
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Luke 13
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]

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.
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