Footnotes

1. Luke 14:15 tn Here δέ (de) has not been translated.
2. Luke 14:15 tn The reference to “Jesus” has been specified in the translation for clarity.
3. Luke 14:15 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
4. Luke 14:15 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
5. Luke 14:15 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.
6. Luke 14:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7. Luke 14:16 tn Or “dinner.”
8. Luke 14:16 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
9. Luke 14:16 tn The word “guests” is not in the Greek text but is implied.
10. Luke 14:17 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
11. Luke 14:17 tn Or “dinner.”
12. Luke 14:17 tn See the note on the word “slave” in 7:2.
13. Luke 14:18 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). “One after another” is suggested by L&N 61.2.
14. Luke 14:18 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
15. Luke 14:18 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
16. Luke 14:18 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
17. Luke 14:19 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
18. Luke 14:19 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
19. Luke 14:19 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
20. Luke 14:20 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
21. Luke 14:20 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
22. Luke 14:21 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
23. Luke 14:21 tn Grk “being furious, said.” The participle ὀργισθείς (orgistheis) has been translated as a finite verb due to requirements of contemporary English style.
24. Luke 14:21 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
25. Luke 14:21 tn Or “town.”
26. Luke 14:21 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
27. Luke 14:21 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
28. Luke 14:22 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
29. Luke 14:22 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
30. Luke 14:23 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
31. Luke 14:23 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
32. Luke 14:23 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
33. Luke 14:23 tn The Greek word φραγμός (phragmos) refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
34. Luke 14:23 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
35. Luke 14:23 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
36. Luke 14:23 sn So that my house will be filled. God will bless many people.
37. Luke 14:24 tn The Greek word here is ἀνήρ (anēr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
38. Luke 14:24 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
39. Luke 14:24 tn Or “dinner.”