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Luke 13 New American Bible (Revised Edition) (NABRE)

Chapter 13

A Call to Repentance.[a] At that time some people who were present there told him about the Galileans whose blood Pilate[b] had mingled with the blood of their sacrifices. He said to them in reply, “Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans? By no means! But I tell you, if you do not repent, you will all perish as they did! Or those eighteen people who were killed when the tower at Siloam fell on them[c]—do you think they were more guilty than everyone else who lived in Jerusalem? By no means! But I tell you, if you do not repent, you will all perish as they did!”

The Parable of the Barren Fig Tree.[d] And he told them this parable: “There once was a person who had a fig tree planted in his orchard, and when he came in search of fruit on it but found none, he said to the gardener, ‘For three years now I have come in search of fruit on this fig tree but have found none. [So] cut it down. Why should it exhaust the soil?’ He said to him in reply, ‘Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it; it may bear fruit in the future. If not you can cut it down.’”

Cure of a Crippled Woman on the Sabbath.[e] 10 He was teaching in a synagogue on the sabbath. 11 And a woman was there who for eighteen years had been crippled by a spirit; she was bent over, completely incapable of standing erect. 12 When Jesus saw her, he called to her and said, “Woman, you are set free of your infirmity.” 13 He laid his hands on her, and she at once stood up straight and glorified God. 14 But the leader of the synagogue, indignant that Jesus had cured on the sabbath, said to the crowd in reply, “There are six days when work should be done. Come on those days to be cured, not on the sabbath day.” 15 [f]The Lord said to him in reply, “Hypocrites! Does not each one of you on the sabbath untie his ox or his ass from the manger and lead it out for watering? 16 [g]This daughter of Abraham, whom Satan has bound for eighteen years now, ought she not to have been set free on the sabbath day from this bondage?” 17 When he said this, all his adversaries were humiliated; and the whole crowd rejoiced at all the splendid deeds done by him.

The Parable of the Mustard Seed. 18 [h]Then he said, “What is the kingdom of God like? To what can I compare it? 19 It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and ‘the birds of the sky dwelt in its branches.’”

The Parable of the Yeast. 20 Again he said, “To what shall I compare the kingdom of God? 21 It is like yeast that a woman took and mixed [in] with three measures of wheat flour until the whole batch of dough was leavened.”

The Narrow Door; Salvation and Rejection.[i] 22 He passed through towns and villages, teaching as he went and making his way to Jerusalem. 23 Someone asked him, “Lord, will only a few people be saved?” He answered them, 24 “Strive to enter through the narrow door, for many, I tell you, will attempt to enter but will not be strong enough. 25 After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from.’ 26 And you will say, ‘We ate and drank in your company and you taught in our streets.’ 27 Then he will say to you, ‘I do not know where [you] are from. Depart from me, all you evildoers!’ 28 And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out. 29 And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God. 30 For behold, some are last who will be first, and some are first who will be last.”

Herod’s Desire to Kill Jesus. 31 At that time some Pharisees came to him and said, “Go away, leave this area because Herod wants to kill you.” 32 He replied, “Go and tell that fox, ‘Behold, I cast out demons and I perform healings today and tomorrow, and on the third day I accomplish my purpose.[j] 33 [k]Yet I must continue on my way today, tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.’

The Lament over Jerusalem. 34 “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling! 35 Behold, your house will be abandoned. [But] I tell you, you will not see me until [the time comes when] you say, ‘Blessed is he who comes in the name of the Lord.’”

Footnotes:

  1. 13:1–5 The death of the Galileans at the hands of Pilate (Lk 13:1) and the accidental death of those on whom the tower fell (Lk 13:4) are presented by the Lucan Jesus as timely reminders of the need for all to repent, for the victims of these tragedies should not be considered outstanding sinners who were singled out for punishment.
  2. 13:1 The slaughter of the Galileans by Pilate is unknown outside Luke; but from what is known about Pilate from the Jewish historian Josephus, such a slaughter would be in keeping with the character of Pilate. Josephus reports that Pilate had disrupted a religious gathering of the Samaritans on Mount Gerizim with a slaughter of the participants (Antiquities 18:86–87), and that on another occasion Pilate had killed many Jews who had opposed him when he appropriated money from the temple treasury to build an aqueduct in Jerusalem (Jewish War 2:175–77; Antiquities 18:60–62).
  3. 13:4 Like the incident mentioned in Lk 13:1 nothing of this accident in Jerusalem is known outside Luke and the New Testament.
  4. 13:6–9 Following on the call to repentance in Lk 13:1–5, the parable of the barren fig tree presents a story about the continuing patience of God with those who have not yet given evidence of their repentance (see Lk 3:8). The parable may also be alluding to the delay of the end time, when punishment will be meted out, and the importance of preparing for the end of the age because the delay will not be permanent (Lk 13:8–9).
  5. 13:10–17 The cure of the crippled woman on the sabbath and the controversy that results furnishes a parallel to an incident that will be reported by Luke in 14:1–6, the cure of the man with dropsy on the sabbath. A characteristic of Luke’s style is the juxtaposition of an incident that reveals Jesus’ concern for a man with an incident that reveals his concern for a woman; cf., e.g., Lk 7:11–17 and Lk 8:49–56.
  6. 13:15–16 If the law as interpreted by Jewish tradition allowed for the untying of bound animals on the sabbath, how much more should this woman who has been bound by Satan’s power be freed on the sabbath from her affliction.
  7. 13:16 Whom Satan has bound: affliction and infirmity are taken as evidence of Satan’s hold on humanity. The healing ministry of Jesus reveals the gradual wresting from Satan of control over humanity and the establishment of God’s kingdom.
  8. 13:18–21 Two parables are used to illustrate the future proportions of the kingdom of God that will result from its deceptively small beginning in the preaching and healing ministry of Jesus. They are paralleled in Mt 13:31–33 and Mk 4:30–32.
  9. 13:22–30 These sayings of Jesus follow in Luke upon the parables of the kingdom (Lk 13:18–21) and stress that great effort is required for entrance into the kingdom (Lk 13:24) and that there is an urgency to accept the present opportunity to enter because the narrow door will not remain open indefinitely (Lk 13:25). Lying behind the sayings is the rejection of Jesus and his message by his Jewish contemporaries (Lk 13:26) whose places at table in the kingdom will be taken by Gentiles from the four corners of the world (Lk 13:29). Those called last (the Gentiles) will precede those to whom the invitation to enter was first extended (the Jews). See also Lk 14:15–24.
  10. 13:32 Nothing, not even Herod’s desire to kill Jesus, stands in the way of Jesus’ role in fulfilling God’s will and in establishing the kingdom through his exorcisms and healings.
  11. 13:33 It is impossible that a prophet should die outside of Jerusalem: Jerusalem is the city of destiny and the goal of the journey of the prophet Jesus. Only when he reaches the holy city will his work be accomplished.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Luke 13 New International Version (NIV)

Repent or Perish

13 Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. Jesus answered, “Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no! But unless you repent, you too will all perish. Or those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish.”

Then he told this parable: “A man had a fig tree growing in his vineyard, and he went to look for fruit on it but did not find any. So he said to the man who took care of the vineyard, ‘For three years now I’ve been coming to look for fruit on this fig tree and haven’t found any. Cut it down! Why should it use up the soil?’

“‘Sir,’ the man replied, ‘leave it alone for one more year, and I’ll dig around it and fertilize it. If it bears fruit next year, fine! If not, then cut it down.’”

Jesus Heals a Crippled Woman on the Sabbath

10 On a Sabbath Jesus was teaching in one of the synagogues, 11 and a woman was there who had been crippled by a spirit for eighteen years. She was bent over and could not straighten up at all. 12 When Jesus saw her, he called her forward and said to her, “Woman, you are set free from your infirmity.” 13 Then he put his hands on her, and immediately she straightened up and praised God.

14 Indignant because Jesus had healed on the Sabbath, the synagogue leader said to the people, “There are six days for work. So come and be healed on those days, not on the Sabbath.”

15 The Lord answered him, “You hypocrites! Doesn’t each of you on the Sabbath untie your ox or donkey from the stall and lead it out to give it water? 16 Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?”

17 When he said this, all his opponents were humiliated, but the people were delighted with all the wonderful things he was doing.

The Parables of the Mustard Seed and the Yeast

18 Then Jesus asked, “What is the kingdom of God like? What shall I compare it to? 19 It is like a mustard seed, which a man took and planted in his garden. It grew and became a tree, and the birds perched in its branches.”

20 Again he asked, “What shall I compare the kingdom of God to? 21 It is like yeast that a woman took and mixed into about sixty pounds[a] of flour until it worked all through the dough.”

The Narrow Door

22 Then Jesus went through the towns and villages, teaching as he made his way to Jerusalem. 23 Someone asked him, “Lord, are only a few people going to be saved?”

He said to them, 24 “Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 25 Once the owner of the house gets up and closes the door, you will stand outside knocking and pleading, ‘Sir, open the door for us.’

“But he will answer, ‘I don’t know you or where you come from.’

26 “Then you will say, ‘We ate and drank with you, and you taught in our streets.’

27 “But he will reply, ‘I don’t know you or where you come from. Away from me, all you evildoers!’

28 “There will be weeping there, and gnashing of teeth, when you see Abraham, Isaac and Jacob and all the prophets in the kingdom of God, but you yourselves thrown out. 29 People will come from east and west and north and south, and will take their places at the feast in the kingdom of God. 30 Indeed there are those who are last who will be first, and first who will be last.”

Jesus’ Sorrow for Jerusalem

31 At that time some Pharisees came to Jesus and said to him, “Leave this place and go somewhere else. Herod wants to kill you.”

32 He replied, “Go tell that fox, ‘I will keep on driving out demons and healing people today and tomorrow, and on the third day I will reach my goal.’ 33 In any case, I must press on today and tomorrow and the next day—for surely no prophet can die outside Jerusalem!

34 “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. 35 Look, your house is left to you desolate. I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord.’[b]

Footnotes:

  1. Luke 13:21 Or about 27 kilograms
  2. Luke 13:35 Psalm 118:26
New International Version (NIV)

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

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