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누가복음 13
Korean Living Bible

천국 문은 좁다

13 바로 그때 어떤 사람들이 예수님께 와서 빌라도가 제사를 드리고 있는 갈릴리 사람들을 죽인 이야기를 하였다.

2 그래서 예수님은 그들에게 이렇게 말씀하셨다. “이 갈릴리 사람들이 그런 변을 당했다고 해서 다른 모든 갈릴리 사람들보다 죄가 더 많다고 생각하느냐?

3 아니다. 내가 너희에게 말하지만 너희도 회개하지 않으면 다 그와 같이 망할 것이다.

4 또 실로암에서 망대가 무너져 치어 죽은 열여덟 사람이 예루살렘에 사는 다른 모든 사람들보다 죄가 더 많다고 생각하느냐?

5 아니다. 내가 너희에게 말하지만 너희도 회개하지 않으면 다 그와 같이 망할 것이다.”

6 예수님은 비유를 들어 다시 말씀하셨다. “어떤 사람이 자기 포도원에 무화과나무를 심어 두고 열매가 열렸나 하고 가 보았으나 아무것도 없었다.

7 그래서 그가 포도원을 지키는 사람에게 ‘내가 이 무화과나무에서 열매를 얻으려고 3년째 왔으나 얻은 것이 아무것도 없다. 너는 이 무화과나무를 잘라 버려라. 왜 땅만 못 쓰게 하느냐?’ 하자

8 그 사람이 이렇게 대답하였다. ‘주인님, [a]한 해만 더 그냥 두십시오. 제가 둘레를 파고 거름을 주겠습니다.

9 이듬해라도 열매를 맺으면 좋지 않겠습니까? 그렇게 하고서도 끝내 열매를 맺지 못하면 그때 가서 잘라 버리시지요.’ ”

10 어느 안식일에 예수님이 한 회당에서 가르치고 계셨다.

11 그때 그 곳에는 18년 동안 귀신 들려 불구의 몸이 된 어떤 여자가 있었는데 그녀는 허리가 꼬부라져 전혀 펴지 못하였다.

12 예수님이 그 여자를 보시고 불러 “여자야, 네가 질병에서 해방되었다” 하시고

13 그녀에게 손을 얹으시자 그 여자가 즉시 허리를 펴고 하나님을 찬양하였다.

14 그러나 회당장은 예수님이 안식일에 병 고치는 것을 보고 화가 나서 군중들에게 “일하는 날이 엿새가 있으니 그 동안에 와서 병을 고치고 안식일에는 병을 고치지 마시오” 하였다.

15 그때 예수님이 “이 위선자들아, 너희가 안식일에 외양간에서 소나 나귀를 풀어 끌고 가서 물을 먹이지 않느냐?

16 그렇다면 18년 동안 사탄에게 매여 있던 이 아브라함의 딸을 안식일에라도 매인 것에서 풀어 줘야 하지 않겠느냐?” 하고 말씀하시자

17 반대하던 사람들이 모두 부끄러워하였고 군중들은 예수님이 행하시는 놀라운 일을 보고 기뻐하였다.

18 그러고서 예수님은 이렇게 말씀하셨다. “하나님의 나라는 무엇과 같을까? 무엇에다 비유하면 될까?

19 하나님의 나라는 어떤 사람이 자기 정원에 갖다 심은 겨자씨 한 알과 같다. 이것은 자라서 큰 나무가 되었고 공중의 새들이 그 가지에 깃들였다.”

20 예수님은 다시 말씀하셨다. “하나님의 나라를 무엇에다 비유할까?

21 이것은 어떤 여자가 [b]한 포대의 밀가루에 섞어 전부 부풀게 한 누룩과 같다.”

22 예수님은 여러 도시와 마을을 다니며 가르치시면서 계속 예루살렘을 향해 가셨다.

23 그때 어떤 사람이 예수님께 “주님, 구원받는 사람이 적습니까?” 하고 묻자 예수님이 이렇게 말씀하셨다.

24 “너희는 좁은 문으로 들어가기를 힘써라. 내가 분명히 말하지만 많은 사람이 들어가려고 애써도 들어가지 못할 것이다.

25 집 주인이 일단 문을 닫은 후에 너희가 밖에 서서 두드리며 ‘주님, 문을 열어 주십시오’ 하고 졸라도 주인은 ‘너희가 어디서 왔는지 나는 모르겠다’ 하고 말할 것이다.

26 그때 너희가 ‘우리는 주님과 함께 먹고 마셨으며 주님은 우리 마을 길거리에서 가르치셨습니다’ 하고 말할 것이나

27 주인은 ‘너희가 어디서 왔는지 나는 모른다. 이 악한 자들아, 모두 내게서 떠나가거라’ 하고 말할 것이다.

28 너희가 아브라함과 이삭과 야곱과 모든 예언자들은 하나님의 나라에 들어가 있는데 너희만 밖에 쫓겨난 것을 보면 거기서 통곡하며 이를 갈 것이다.

29 그리고 사람들이 동서남북 사방에서 와서 하나님의 나라 잔치에 참석할 것이다.

30 그러나 지금은 뒤떨어져도 나중에 앞서고 지금 앞섰다가도 나중에 뒤떨어질 사람이 있을 것이다.”

31 바로 그때 몇몇 바리새파 사람들이 예수님께 와서 “이 곳을 떠나십시오. 헤롯이 당신을 죽이려고 합니다” 하였다.

32 그래서 예수님은 그들에게 이렇게 대답하셨다. “너희는 그 여우에게 가서 오늘과 내일은 내가 귀신들을 쫓아내고 병자들

을 고치다가 사흘이 되면 [c]일을 모두 마칠 것이라고 일러 주어라.

33 그러나 오늘과 내일과 모레는 내가 계속 갈 길을 가야 한다. 예언자가 예루살렘 밖에서는 죽는 법이 없다.

34 예루살렘아, 예루살렘아, 네가 예언자들을 죽이고 하나님이 보내신 사람들을 돌로 치는구나! 암탉이 병아리를 날개 아래 품듯 내가 네 자녀를 모으려고 한 적이 몇 번이냐? 그러나 너희가 원하지 않았다.

35 이제 너희 집이 버림받아 황폐해질 것이다. 내가 분명히 말해 둔다. 너희가 [d]‘주의 이름으로 오는 자가 복이 있다’ 할 때까지 다시는 나를 보지 못할 것이다.”

Footnotes

  1. 13:8 원문에는 ‘금년에도’
  2. 13:21 헬 ‘세 사톤’ (약 22리터)
  3. 13:32 또는 ‘목적지에이를것이다’
  4. 13:35 시118:26
Close NET

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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Luke 13
King James Version

13 There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.

2 And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?

3 I tell you, Nay: but, except ye repent, ye shall all likewise perish.

4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

5 I tell you, Nay: but, except ye repent, ye shall all likewise perish.

6 He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.

7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?

8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:

9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.

10 And he was teaching in one of the synagogues on the sabbath.

11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.

12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.

13 And he laid his hands on her: and immediately she was made straight, and glorified God.

14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.

15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?

16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?

17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

18 Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

19 It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.

20 And again he said, Whereunto shall I liken the kingdom of God?

21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

22 And he went through the cities and villages, teaching, and journeying toward Jerusalem.

23 Then said one unto him, Lord, are there few that be saved? And he said unto them,

24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.

27 But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.

29 And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.

30 And, behold, there are last which shall be first, and there are first which shall be last.

31 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.

32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

33 Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.

34 O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!

35 Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.

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