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Luke 11:29-54
New International Version

The Sign of Jonah(A)

29 As the crowds increased, Jesus said, “This is a wicked generation. It asks for a sign,(B) but none will be given it except the sign of Jonah.(C) 30 For as Jonah was a sign to the Ninevites, so also will the Son of Man be to this generation. 31 The Queen of the South will rise at the judgment with the people of this generation and condemn them, for she came from the ends of the earth to listen to Solomon’s wisdom;(D) and now something greater than Solomon is here. 32 The men of Nineveh will stand up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah;(E) and now something greater than Jonah is here.

The Lamp of the Body(F)

33 “No one lights a lamp and puts it in a place where it will be hidden, or under a bowl. Instead they put it on its stand, so that those who come in may see the light.(G) 34 Your eye is the lamp of your body. When your eyes are healthy,[a] your whole body also is full of light. But when they are unhealthy,[b] your body also is full of darkness. 35 See to it, then, that the light within you is not darkness. 36 Therefore, if your whole body is full of light, and no part of it dark, it will be just as full of light as when a lamp shines its light on you.”

Woes on the Pharisees and the Experts in the Law

37 When Jesus had finished speaking, a Pharisee invited him to eat with him; so he went in and reclined at the table.(H) 38 But the Pharisee was surprised when he noticed that Jesus did not first wash before the meal.(I)

39 Then the Lord(J) said to him, “Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness.(K) 40 You foolish people!(L) Did not the one who made the outside make the inside also? 41 But now as for what is inside you—be generous to the poor,(M) and everything will be clean for you.(N)

42 “Woe to you Pharisees, because you give God a tenth(O) of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God.(P) You should have practiced the latter without leaving the former undone.(Q)

43 “Woe to you Pharisees, because you love the most important seats in the synagogues and respectful greetings in the marketplaces.(R)

44 “Woe to you, because you are like unmarked graves,(S) which people walk over without knowing it.”

45 One of the experts in the law(T) answered him, “Teacher, when you say these things, you insult us also.”

46 Jesus replied, “And you experts in the law, woe to you, because you load people down with burdens they can hardly carry, and you yourselves will not lift one finger to help them.(U)

47 “Woe to you, because you build tombs for the prophets, and it was your ancestors who killed them. 48 So you testify that you approve of what your ancestors did; they killed the prophets, and you build their tombs.(V) 49 Because of this, God in his wisdom(W) said, ‘I will send them prophets and apostles, some of whom they will kill and others they will persecute.’(X) 50 Therefore this generation will be held responsible for the blood of all the prophets that has been shed since the beginning of the world, 51 from the blood of Abel(Y) to the blood of Zechariah,(Z) who was killed between the altar and the sanctuary. Yes, I tell you, this generation will be held responsible for it all.(AA)

52 “Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”(AB)

53 When Jesus went outside, the Pharisees and the teachers of the law began to oppose him fiercely and to besiege him with questions, 54 waiting to catch him in something he might say.(AC)

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Notas al pie

  1. Luke 11:34 The Greek for healthy here implies generous.
  2. Luke 11:34 The Greek for unhealthy here implies stingy.
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Luke 11:29-54
New English Translation

The Sign of Jonah

29 As[a] the crowds were increasing, Jesus[b] began to say, “This generation is a wicked generation; it looks for a sign,[c] but no sign will be given to it except the sign of Jonah.[d] 30 For just as Jonah became a sign to the people of Nineveh,[e] so the Son of Man will be a sign[f] to this generation.[g] 31 The queen of the South[h] will rise up at the judgment[i] with the people[j] of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon—and now,[k] something greater[l] than Solomon is here! 32 The people[m] of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them[n]—and now,[o] something greater than Jonah is here!

Internal Light

33 “No one after lighting a lamp puts it in a hidden place[p] or under a basket,[q] but on a lampstand, so that those who come in can see the light. 34 Your eye is the lamp of your body. When your eye is healthy,[r] your whole body is full of light, but when it is diseased,[s] your body is full of darkness. 35 Therefore see to it[t] that the light in you[u] is not darkness. 36 If[v] then[w] your whole body is full of light, with no part in the dark,[x] it will be as full of light as when the light of a lamp shines on you.”[y]

Rebuking the Pharisees and Experts in the Law

37 As he spoke,[z] a Pharisee[aa] invited Jesus[ab] to have a meal with him, so he went in and took his place at the table.[ac] 38 The[ad] Pharisee was astonished when he saw that Jesus[ae] did not first wash his hands[af] before the meal. 39 But the Lord said to him, “Now you Pharisees clean[ag] the outside of the cup and the plate, but inside you are full of greed and wickedness.[ah] 40 You fools![ai] Didn’t the one who made the outside make the inside as well?[aj] 41 But give from your heart to those in need,[ak] and[al] then everything will be clean for you.[am]

42 “But woe to you Pharisees![an] You give a tenth[ao] of your mint,[ap] rue,[aq] and every herb, yet you neglect justice[ar] and love for God! But you should have done these things without neglecting the others.[as] 43 Woe to you Pharisees! You love the best seats[at] in the synagogues[au] and elaborate greetings[av] in the marketplaces![aw] 44 Woe to you![ax] You are like unmarked graves, and people[ay] walk over them without realizing it!”[az]

45 One of the experts in religious law[ba] answered him, “Teacher, when you say these things you insult[bb] us too.” 46 But Jesus[bc] replied,[bd] “Woe to you experts in religious law as well![be] You load people[bf] down with burdens difficult to bear, yet you yourselves refuse to touch[bg] the burdens with even one of your fingers! 47 Woe to you! You build[bh] the tombs of the prophets whom your ancestors[bi] killed. 48 So you testify that you approve of[bj] the deeds of your ancestors,[bk] because they killed the prophets[bl] and you build their[bm] tombs![bn] 49 For this reason also the wisdom[bo] of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 50 so that this generation may be held accountable[bp] for the blood of all the prophets that has been shed since the beginning[bq] of the world,[br] 51 from the blood of Abel[bs] to the blood of Zechariah,[bt] who was killed[bu] between the altar and the sanctuary.[bv] Yes, I tell you, it will be charged against[bw] this generation. 52 Woe to you experts in religious law! You have taken away[bx] the key to knowledge! You did not go in yourselves, and you hindered[by] those who were going in.”

53 When he went out from there, the experts in the law[bz] and the Pharisees began to oppose him bitterly,[ca] and to ask him hostile questions[cb] about many things, 54 plotting against[cc] him, to catch[cd] him in something he might say.

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Notas al pie

  1. Luke 11:29 tn Here δέ (de) has not been translated.
  2. Luke 11:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 11:29 sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.
  4. Luke 11:29 sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.
  5. Luke 11:30 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
  6. Luke 11:30 tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.
  7. Luke 11:30 tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.
  8. Luke 11:31 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
  9. Luke 11:31 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
  10. Luke 11:31 tn Grk “men”; the word here (ἀνήρ, anēr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.
  11. Luke 11:31 tn Grk “behold.”
  12. Luke 11:31 sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.
  13. Luke 11:32 tn See the note on the word “people” in v. 31.
  14. Luke 11:32 tn Grk “at the preaching of Jonah.”sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.
  15. Luke 11:32 tn Grk “behold.”
  16. Luke 11:33 tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.
  17. Luke 11:33 tc The phrase “or under a basket” is lacking in some significant and early mss (P45,75 L Γ Ξ 070 ƒ1 700* 1241 2542 sys sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ ƒ13 M latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
  18. Luke 11:34 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
  19. Luke 11:34 tn Or “when it is sick” (L&N 23.149).sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at. Ancient understanding of vision involved light coming into the body from outside, and “light” thus easily becomes a metaphor for teaching. As a “diseased” eye would hinder the passage of light, so in the metaphor Jesus’ teaching would be blocked from being internalized in the hearer.
  20. Luke 11:35 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
  21. Luke 11:35 sn Here you is a singular pronoun, individualizing the application.
  22. Luke 11:36 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
  23. Luke 11:36 tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.
  24. Luke 11:36 tn Grk “not having any part dark.”
  25. Luke 11:36 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
  26. Luke 11:37 tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
  27. Luke 11:37 sn See the note on Pharisees in 5:17.
  28. Luke 11:37 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  29. Luke 11:37 tn Grk “and reclined at table,” as 1st 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.
  30. Luke 11:38 tn Here δέ (de) has not been translated.
  31. Luke 11:38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  32. Luke 11:38 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).
  33. Luke 11:39 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
  34. Luke 11:39 tn Or “and evil.”
  35. Luke 11:40 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Pss 14:1; 53:1; 92:6; Prov 6:12).
  36. Luke 11:40 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
  37. Luke 11:41 tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53; 4:18-19; 6:20-21; 14:13).
  38. Luke 11:41 tn Grk “and 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).
  39. Luke 11:41 sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.
  40. Luke 11:42 tn Grk “Woe to you…because you…” The causal particle ὅτι (hoti) has not been translated here for rhetorical effect (and so to the end of this chapter).
  41. Luke 11:42 tn Or “you tithe mint.”
  42. Luke 11:42 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
  43. Luke 11:42 tn Grk “and rue.” 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.sn Rue was an evergreen herb used for seasoning.
  44. Luke 11:42 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
  45. Luke 11:42 tn Grk “those,” but this has been translated as “the others” to clarify which are meant.
  46. Luke 11:43 tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.
  47. Luke 11:43 sn See the note on synagogues in 4:15.
  48. Luke 11:43 tn Grk “and the greetings.”sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.
  49. Luke 11:43 sn See the note on marketplace in Luke 7:32.
  50. Luke 11:44 tc Most mss (A [D] W Θ Ψ ƒ13 M it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (P45,75 א B C L ƒ1 33 1241 2542 lat sa).
  51. Luke 11:44 tn Grk “men.” This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
  52. Luke 11:44 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.
  53. Luke 11:45 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
  54. Luke 11:45 tn For this term, see Matt 22:6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
  55. Luke 11:46 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  56. Luke 11:46 tn Grk “said.”
  57. Luke 11:46 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
  58. Luke 11:46 tn Grk “men.” This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
  59. Luke 11:46 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
  60. Luke 11:47 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).
  61. Luke 11:47 tn Or “forefathers”; Grk “fathers.”
  62. Luke 11:48 tn Grk “you are witnesses and approve of.”
  63. Luke 11:48 tn Or “forefathers”; Grk “fathers.”
  64. Luke 11:48 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
  65. Luke 11:48 tn “Their,” i.e., the prophets.
  66. Luke 11:48 tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autōn ta mnēmeia; found in A C W Θ Ψ 33 M) and τοὺς τάφους αὐτῶν (tous taphous autōn; found in ƒ1,[13] 2542). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (P75 א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.
  67. Luke 11:49 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
  68. Luke 11:50 tn Or “that this generation may be charged with”; or “the blood of all the prophets…may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
  69. Luke 11:50 tn Or “foundation.” However, this does not suggest a time to the modern reader.
  70. Luke 11:50 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
  71. Luke 11:51 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
  72. Luke 11:51 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
  73. Luke 11:51 tn Or “who perished.”
  74. Luke 11:51 tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
  75. Luke 11:51 tn Or “required from.”
  76. Luke 11:52 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
  77. Luke 11:52 tn Or “you tried to prevent.”
  78. Luke 11:53 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
  79. Luke 11:53 tn Or “terribly.”
  80. Luke 11:53 tn For this term see L&N 33.183.
  81. Luke 11:54 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
  82. Luke 11:54 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.
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