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Luke 6:17-49
New English Translation

The Sermon on the Plain

17 Then[a] he came down with them and stood on a level place.[b] And a large number[c] of his disciples had gathered[d] along with[e] a vast multitude from all over Judea, from[f] Jerusalem, and from the seacoast of Tyre and Sidon.[g] They came to hear him and to be healed[h] of their diseases, 18 and those who suffered from[i] unclean[j] spirits were cured. 19 The[k] whole crowd was trying to touch him, because power[l] was coming out from him and healing them all.

20 Then[m] he looked up[n] at his disciples and said:

“Blessed[o] are you who are poor,[p] for the kingdom of God belongs[q] to you.
21 “Blessed are you who hunger[r] now, for you will be satisfied.[s]
“Blessed are you who weep now, for you will laugh.[t]
22 “Blessed are you when people[u] hate you, and when they exclude you and insult you and reject you as evil[v] on account of the Son of Man! 23 Rejoice in that day, and jump for joy, because[w] your reward is great in heaven. For their ancestors[x] did the same things to the prophets.[y]
24 “But woe[z] to you who are rich, for you have received[aa] your comfort[ab] already.
25 “Woe to you who are well satisfied with food[ac] now, for you will be hungry.
“Woe to you[ad] who laugh[ae] now, for you will mourn and weep.
26 “Woe to you[af] when all people[ag] speak well of you, for their ancestors[ah] did the same things to the false prophets.

27 “But I say to you who are listening: Love your enemies,[ai] do good to those who hate you, 28 bless those who curse you, pray for those who mistreat[aj] you. 29 To the person who strikes you on the cheek,[ak] offer the other as well,[al] and from the person who takes away your coat,[am] do not withhold your tunic[an] either.[ao] 30 Give to everyone who asks you,[ap] and do not ask for your possessions[aq] back[ar] from the person who takes them away. 31 Treat others[as] in the same way that you would want them to treat you.[at]

32 “If[au] you love those who love you, what credit is that to you? For even sinners[av] love those who love them.[aw] 33 And[ax] if you do good to those who do good to you, what credit is that to you? Even[ay] sinners[az] do the same. 34 And if you lend to those from whom you hope to be repaid,[ba] what credit is that to you? Even sinners[bb] lend to sinners, so that they may be repaid in full.[bc] 35 But love your enemies, and do good, and lend, expecting nothing back.[bd] Then[be] your reward will be great, and you will be sons[bf] of the Most High,[bg] because he is kind to ungrateful and evil people.[bh] 36 Be merciful,[bi] just as your Father is merciful.

Do Not Judge Others

37 “Do[bj] not judge,[bk] and you will not be judged;[bl] do not condemn, and you will not be condemned; forgive,[bm] and you will be forgiven. 38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over,[bn] will be poured[bo] into your lap. For the measure you use will be the measure you receive.”[bp]

39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he?[bq] Won’t they both fall[br] into a pit? 40 A disciple[bs] is not greater than[bt] his teacher, but everyone when fully trained will be like his teacher. 41 Why[bu] do you see the speck[bv] in your brother’s eye, but fail to see[bw] the beam of wood[bx] in your own? 42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

43 “For[by] no good tree bears bad[bz] fruit, nor again[ca] does a bad tree bear good fruit, 44 for each tree is known[cb] by its own fruit. For figs are not gathered[cc] from thorns, nor are grapes picked[cd] from brambles.[ce] 45 The good person out of the good treasury of his[cf] heart[cg] produces good, and the evil person out of his evil treasury[ch] produces evil, for his mouth speaks[ci] from what fills[cj] his heart.

46 “Why[ck] do you call me ‘Lord, Lord,’[cl] and don’t do what I tell you?[cm]

47 “Everyone who comes to me and listens to my words and puts them into practice[cn]—I will show you what he is like: 48 He is like a man[co] building a house, who dug down deep,[cp] and laid the foundation on bedrock. When[cq] a flood came, the river[cr] burst against that house but[cs] could not shake it, because it had been well built.[ct] 49 But the person who hears and does not put my words into practice[cu] is like a man who built a house on the ground without a foundation. When[cv] the river burst against that house,[cw] it collapsed immediately, and was utterly destroyed!”[cx]

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Footnotes

  1. Luke 6:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Luke 6:17 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
  3. Luke 6:17 tn Grk “large crowd.”
  4. Luke 6:17 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
  5. Luke 6:17 tn Grk “and.”
  6. Luke 6:17 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  7. Luke 6:17 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
  8. Luke 6:17 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
  9. Luke 6:18 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
  10. Luke 6:18 sn Unclean spirits refers to evil spirits. See Luke 4:33.
  11. Luke 6:19 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  12. Luke 6:19 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
  13. Luke 6:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  14. Luke 6:20 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (eparas) has been translated as a finite verb due to requirements of contemporary English style.
  15. Luke 6:20 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
  16. Luke 6:20 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Pss 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
  17. Luke 6:20 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”
  18. Luke 6:21 sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Pss 37:16-19; 107:9).
  19. Luke 6:21 sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
  20. Luke 6:21 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
  21. Luke 6:22 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
  22. Luke 6:22 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.
  23. Luke 6:23 tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  24. Luke 6:23 tn Or “forefathers”; Grk “fathers.”
  25. Luke 6:23 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
  26. Luke 6:24 sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.
  27. Luke 6:24 sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.
  28. Luke 6:24 tn Grk “your consolation.”
  29. Luke 6:25 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
  30. Luke 6:25 tc The wording “to you” (ὑμῖν, humin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 ƒ1,13 579 700 892 1241 2542 al), though found in most (P75 A D Q Ψ 33 M lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.
  31. Luke 6:25 sn That is, laugh with happiness and joy.
  32. Luke 6:26 tc The wording “to you” (ὑμῖν, humin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered autographic; nevertheless, “to you” is included in the translation because of English requirements.
  33. Luke 6:26 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
  34. Luke 6:26 tn Or “forefathers”; Grk “fathers.”
  35. Luke 6:27 sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.
  36. Luke 6:28 tn The substantival participle ἐπηρεαζόντων (epēreazontōn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).
  37. Luke 6:29 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
  38. Luke 6:29 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
  39. Luke 6:29 tn Or “cloak.”
  40. Luke 6:29 tn See the note on the word “tunics” in 3:11.
  41. Luke 6:29 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
  42. Luke 6:30 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
  43. Luke 6:30 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
  44. Luke 6:30 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.
  45. Luke 6:31 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
  46. Luke 6:31 sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form. It is stated negatively in Tobit 4:15, and can also be found in the Talmud in a story about the great rabbi Hillel, who is said to have told a Gentile who asked to be taught the Torah, “What is hateful to you, do not do to your neighbor; that is the whole Torah, while the rest is the commentary thereof; go and learn it” (b. Shabbat 31a).
  47. Luke 6:32 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
  48. Luke 6:32 sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.
  49. Luke 6:32 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go further than sinners do. The examples replay vv. 29-30.
  50. Luke 6:33 tc ‡ Three key mss (P75 א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA28 has the word in brackets, indicating doubts as to its authenticity.
  51. Luke 6:33 tc Most mss (A D L Θ Ξ Ψ ƒ13 33 M lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few significant mss (א B W 700 892* 1241) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.
  52. Luke 6:33 sn See the note on the word sinners in v. 32.
  53. Luke 6:34 tn Grk “to receive,” but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
  54. Luke 6:34 sn See the note on the word sinners in v. 32.
  55. Luke 6:34 tn Grk “to receive as much again.”
  56. Luke 6:35 tn Or “in return.”
  57. Luke 6:35 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
  58. Luke 6:35 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
  59. Luke 6:35 sn That is, “sons of God.”
  60. Luke 6:35 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
  61. Luke 6:36 sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
  62. Luke 6:37 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
  63. Luke 6:37 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.
  64. Luke 6:37 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
  65. Luke 6:37 sn On forgive see Luke 11:4; 1 Pet 3:7.
  66. Luke 6:38 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
  67. Luke 6:38 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
  68. Luke 6:38 tn Grk “by the measure with which you measure it will be measured back to you.”
  69. Luke 6:39 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).
  70. Luke 6:39 sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.
  71. Luke 6:40 tn Or “student.”
  72. Luke 6:40 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.
  73. Luke 6:41 tn Here δέ (de) has not been translated.
  74. Luke 6:41 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66); KJV, ASV “mote”; NAB “splinter.”
  75. Luke 6:41 tn Or “do not notice.”
  76. Luke 6:41 sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
  77. Luke 6:43 tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.
  78. Luke 6:43 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
  79. Luke 6:43 tc Most mss, especially later ones (A C D Θ Ψ 33 M lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (P75 א B L W Ξ ƒ1,13 579 892 1241 2542).
  80. Luke 6:44 sn The principle of the passage is that one produces what one is.
  81. Luke 6:44 tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
  82. Luke 6:44 tn This is a different verb (τρυγῶσιν, trugōsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
  83. Luke 6:44 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akantha).sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.
  84. Luke 6:45 tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).
  85. Luke 6:45 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.
  86. Luke 6:45 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
  87. Luke 6:45 sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).
  88. Luke 6:45 tn Grk “for out of the abundance of the heart his mouth speaks.”
  89. Luke 6:46 tn Here δέ (de) has not been translated.
  90. Luke 6:46 tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
  91. Luke 6:46 sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.
  92. Luke 6:47 tn Grk “and does them.”
  93. Luke 6:48 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anthrōpos), while the parallel account in Matt 7:24-27 uses ἀνήρ (anēr) in vv. 24 and 26.
  94. Luke 6:48 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskapsen) and dug deep (ἐβάθυνεν, ebathunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
  95. Luke 6:48 tn Here δέ (de) has not been translated.
  96. Luke 6:48 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
  97. Luke 6:48 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
  98. Luke 6:48 tc Most mss, especially later ones (A C D Θ Ψ ƒ1,13 M latt), read “because he built [it] on the rock” rather than “because it had been well built” (P75vid א B L W Ξ 33 579 892 1241 2542 sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.
  99. Luke 6:49 tn Grk “does not do [them].”
  100. Luke 6:49 tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.
  101. Luke 6:49 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
  102. Luke 6:49 tn Grk “and its crash was great.”sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.
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Luke 7
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Luke 7:1-10
New English Translation

Healing the Centurion’s Slave

7 After Jesus[a] had finished teaching all this to the people,[b] he entered Capernaum.[c] 2 A centurion[d] there[e] had a slave[f] who was highly regarded,[g] but who was sick and at the point of death. 3 When the centurion[h] heard[i] about Jesus, he sent some Jewish elders[j] to him, asking him to come[k] and heal his slave. 4 When[l] they came[m] to Jesus, they urged[n] him earnestly,[o] “He is worthy[p] to have you do this for him, 5 because he loves our nation,[q] and even[r] built our synagogue.”[s] 6 So[t] Jesus went with them. When[u] he was not far from the house, the centurion[v] sent friends to say to him, “Lord, do not trouble yourself,[w] for I am not worthy[x] to have you come under my roof! 7 That is why[y] I did not presume[z] to come to you. Instead, say the word, and my servant must be healed.[aa] 8 For I too am a man set under authority, with soldiers under me.[ab] I say to this one, ‘Go!’ and he goes,[ac] and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.”[ad] 9 When Jesus heard this, he was amazed[ae] at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!”[af] 10 So[ag] when those who had been sent returned to the house, they found the slave[ah] well.

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Footnotes

  1. Luke 7:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  2. Luke 7:1 tn Grk “After he had completed all his sayings in the hearing of the people.”
  3. Luke 7:1 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  4. Luke 7:2 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
  5. Luke 7:2 tn The word “there” is not in the Greek text, but is implied.
  6. Luke 7:2 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. Later in this passage (v. 7) Luke uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.
  7. Luke 7:2 tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.
  8. Luke 7:3 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
  9. Luke 7:3 tn The participle ἀκούσας (akousas) has been taken temporally.
  10. Luke 7:3 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.
  11. Luke 7:3 tn The participle ἐλθών (elthōn) has been translated as an infinitive in parallel with διασώσῃ (diasōsē) due to requirements of contemporary English style.
  12. Luke 7:4 tn Here δέ (de) has not been translated.
  13. Luke 7:4 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, hoi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).
  14. Luke 7:4 tn Or “implored.”
  15. Luke 7:4 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
  16. Luke 7:4 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
  17. Luke 7:5 tn Or “people.” The use of ἔθνος (ethnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).
  18. Luke 7:5 tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.
  19. Luke 7:5 sn See the note on synagogues in 4:15.
  20. Luke 7:6 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
  21. Luke 7:6 tn The participle ἀπέχοντος (apechontos) has been taken temporally.
  22. Luke 7:6 sn See the note on the word centurion in 7:2.
  23. Luke 7:6 tn Or “do not be bothered.”
  24. Luke 7:6 sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.
  25. Luke 7:7 tn Or “roof; therefore.”
  26. Luke 7:7 tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.
  27. Luke 7:7 tc The aorist imperative ἰαθήτω (iathētō, “must be healed”) is found in P75vid B L 1241 sa. Most mss (א A C D W Θ Ψ ƒ1,13 33 M latt bo) have instead a future indicative, ἰαθήσεται (iathēsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.
  28. Luke 7:8 tn Grk “having soldiers under me.”
  29. Luke 7:8 sn I say to this one, ‘Go!’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
  30. Luke 7:8 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  31. Luke 7:9 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
  32. Luke 7:9 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.
  33. Luke 7:10 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
  34. Luke 7:10 tc Most mss, especially later ones (A C [D] Θ Ψ ƒ13 33 M), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: P75 א B L W ƒ1 579 700 892* 1241 2542 it co).
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Matthew 8:5-13
New English Translation

Healing the Centurion’s Servant

5 When he entered Capernaum,[a] a centurion[b] came to him asking for help:[c] 6 “Lord,[d] my servant[e] is lying at home paralyzed, in terrible anguish.” 7 Jesus[f] said to him, “I will come and heal him.” 8 But the centurion replied,[g] “Lord, I am not worthy to have you come under my roof! Instead, just say the word and my servant will be healed. 9 For I too am a man under authority, with soldiers under me.[h] I say to this one, ‘Go!’ and he goes,[i] and to another ‘Come!’ and he comes, and to my slave[j] ‘Do this!’ and he does it.”[k] 10 When[l] Jesus heard this he was amazed and said to those who followed him, “I tell you the truth,[m] I have not found such faith in anyone in Israel! 11 I tell you, many will come from the east and west to share the banquet[n] with Abraham, Isaac, and Jacob[o] in the kingdom of heaven, 12 but the sons of the kingdom will be thrown out into the outer darkness,[p] where there will be weeping and gnashing of teeth.”[q] 13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant[r] was healed at that hour.

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Footnotes

  1. Matthew 8:5 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  2. Matthew 8:5 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
  3. Matthew 8:5 sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.
  4. Matthew 8:6 tn Grk “and saying, ‘Lord.’” The participle λέγων (legōn) at the beginning of v. 6 is redundant in English and has not been translated.
  5. Matthew 8:6 tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant. See L&N 87.77.
  6. Matthew 8:7 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
  7. Matthew 8:8 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
  8. Matthew 8:9 tn Grk “having soldiers under me.”
  9. Matthew 8:9 sn I say to this one ‘Go!’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
  10. Matthew 8:9 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.
  11. Matthew 8:9 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  12. Matthew 8:10 tn Here δέ (de) has not been translated.
  13. Matthew 8:10 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  14. Matthew 8:11 tn Grk “and recline [at a meal].” 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 “share the banquet” 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.”
  15. Matthew 8:11 tn Grk “and Isaac and Jacob.” One 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.
  16. Matthew 8:12 tn The Greek term translated “darkness” (σκότος) is associated with Tartarus in Aeschylus, Eumenides 72; other references to the darkness of death and the underworld can be found throughout the classical literature as far back as Homer. BDAG 932 s.v. σκότος 1 states: “Of the darkness of the place of punishment far removed fr. the heavenly kingdom (Philo, Exsecr. 152 βαθὺ σκότος. Cp. Wsd 17:20; PsSol 14:9.—σκ. κ. βόρβορος ‘gloom and muck’ await those who are untrue to the Eleusinian Mysteries, Ael. Aristid. 22, 10 K.=19 p. 421 D. Of the darkness of death and the underworld in Hom. and the Trag. As the domain of evil spirits PGM 36, 138; Theoph. Ant. 2, 7 [p. 110, 5]) τὸ σκ. τὸ ἐξώτερον the darkness outside Mt 8:12; 22:13; 25:30.”sn Not to be missed here is the high irony that those who would be expected to participate in God’s eschatological kingdom (the sons of the kingdom) instead end up separated from God, experiencing remorse in the outer darkness.
  17. Matthew 8:12 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
  18. Matthew 8:13 tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ƒ1 33 latt bo. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L N W Γ Δ Θ 0233 ƒ13 565 579 700 1241 1424 M syh sa). NA28 has the pronoun in brackets, indicating doubts as to its authenticity.
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John 4:46-54
New English Translation

Healing the Royal Official’s Son

46 Now he came again to Cana in Galilee where he had made the water wine.[a] In[b] Capernaum[c] there was a certain royal official[d] whose son was sick. 47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him[e] to come down and heal his son, who was about to die. 48 So Jesus said to him, “Unless you people[f] see signs and wonders you will never believe!”[g] 49 “Sir,” the official said to him, “come down before my child dies.” 50 Jesus told him, “Go home;[h] your son will live.” The man believed the word that Jesus spoke to him, and set off for home.[i]

51 While he was on his way down,[j] his slaves[k] met him and told him that his son was going to live. 52 So he asked them the time[l] when his condition began to improve,[m] and[n] they told him, “Yesterday at one o’clock in the afternoon[o] the fever left him.” 53 Then the father realized that it was the very time[p] Jesus had said to him, “Your son will live,” and he himself believed along with his entire household. 54 Jesus did this as his second miraculous sign[q] when he returned from Judea to Galilee.

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Footnotes

  1. John 4:46 sn See John 2:1-11.
  2. John 4:46 tn Grk “And in.”
  3. John 4:46 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (207 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  4. John 4:46 tn Although βασιλικός (basilikos) has often been translated “nobleman” it almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.
  5. John 4:47 tn The direct object of ἠρώτα (ērōta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.
  6. John 4:48 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).
  7. John 4:48 tn Or “you never believe.” The verb πιστεύσητε (pisteusēte) is aorist subjunctive and may have either nuance.
  8. John 4:50 tn Grk “Go”; the word “home” is not in the Greek text, but is implied.
  9. John 4:50 tn Grk “and went.” The words “for home” are implied by the following verse.
  10. John 4:51 sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.
  11. John 4:51 tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.
  12. John 4:52 tn Grk “the hour.”
  13. John 4:52 tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (kompsoteron echein) as “begin to improve.”
  14. John 4:52 tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.
  15. John 4:52 tn Grk “at the seventh hour.”
  16. John 4:53 tn Grk “at that hour.”
  17. John 4:54 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. 2:11 where the same construction occurs.
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Luke 7:11-17
New English Translation

Raising a Widow’s Son

11 Soon[a] afterward[b] Jesus[c] went to a town[d] called Nain, and his disciples and a large crowd went with him. 12 As he approached the town gate, a man[e] who had died was being carried out,[f] the only son of his mother (who[g] was a widow[h]), and a large crowd from the town[i] was with her. 13 When[j] the Lord saw her, he had compassion[k] for her and said to her, “Do not weep.”[l] 14 Then[m] he came up[n] and touched[o] the bier,[p] and those who carried it stood still. He[q] said, “Young man, I say to you, get up!” 15 So[r] the dead man[s] sat up and began to speak, and Jesus[t] gave him back[u] to his mother. 16 Fear[v] seized them all, and they began to glorify[w] God, saying, “A great prophet[x] has appeared[y] among us!” and “God has come to help[z] his people!” 17 This[aa] report[ab] about Jesus[ac] circulated[ad] throughout[ae] Judea and all the surrounding country.

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Footnotes

  1. Luke 7:11 tn Grk “And it happened that soon.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  2. Luke 7:11 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tō) are found before the adverb ἑξῆς (hexēs), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [tē] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [hēmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (chronō), with the general sense of “soon afterward.”
  3. Luke 7:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  4. Luke 7:11 tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
  5. Luke 7:12 tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  6. Luke 7:12 tn That is, carried out for burial. This was a funeral procession.
  7. Luke 7:12 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
  8. Luke 7:12 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
  9. Luke 7:12 tn Or “city.”
  10. Luke 7:13 tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idōn) has been taken temporally.
  11. Luke 7:13 sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).
  12. Luke 7:13 tn The verb κλαίω (klaiō) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
  13. Luke 7:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  14. Luke 7:14 tn Grk “coming up, he touched.” The participle προσελθών (proselthōn) has been translated as a finite verb due to requirements of contemporary English style.
  15. Luke 7:14 sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
  16. Luke 7:14 sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
  17. Luke 7:14 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  18. Luke 7:15 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
  19. Luke 7:15 tn Or “the deceased.”
  20. Luke 7:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  21. Luke 7:15 tn In the context, the verb δίδωμι (didōmi) has been translated “gave back” rather than simply “gave.”
  22. Luke 7:16 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
  23. Luke 7:16 tn This imperfect verb has been translated as an ingressive imperfect.
  24. Luke 7:16 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing, but Jesus is more than this. See Luke 9:8, 19-20.
  25. Luke 7:16 tn Grk “arisen.”
  26. Luke 7:16 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern—‘to be present to help, to be on hand to aid.’…‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
  27. Luke 7:17 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
  28. Luke 7:17 sn See Luke 4:14 for a similar report.
  29. Luke 7:17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  30. Luke 7:17 tn Grk “went out.”
  31. Luke 7:17 tn Grk “through the whole of.”
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