New Testament in a Year

Footnotes

1. Luke 18:24 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ƒ¹³ 33^vid M latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ƒ¹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not autographic: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁸ places the words in brackets, indicating doubts as to their authenticity.tn Grk “him.”
2. Luke 18:24 sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
3. Luke 18:24 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 16.
4. Luke 18:25 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
5. Luke 18:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
6. Luke 18:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
7. Luke 18:27 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
8. Luke 18:27 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.
9. Luke 18:28 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
10. Luke 18:29 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
11. Luke 18:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
12. Luke 18:29 tn Grk “Truly (ἀμήν, amēn), I say to you.”
13. Luke 18:29 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
14. Luke 18:30 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
15. Luke 18:30 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
16. Luke 18:30 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
17. Luke 18:31 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
18. Luke 18:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
19. Luke 18:31 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
20. Luke 18:32 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
21. Luke 18:32 sn See Luke 22:63; 23:11, 36.
22. Luke 18:32 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (hubrizō) can mean either “insult” or “mistreat with insolence.”
23. Luke 18:32 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
24. Luke 18:33 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
25. Luke 18:33 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
26. Luke 18:34 tn Here καί (kai) has been translated as “but” to indicate the contrast.
27. Luke 18:34 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
28. Luke 18:34 tn Grk “And this.” Here καί (kai) has not been translated.
29. Luke 18:34 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
30. Luke 18:34 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
31. Luke 18:35 tn Grk “Now it happened that as.” 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.
32. Luke 18:35 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
33. Luke 18:35 tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
34. Luke 18:37 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
35. Luke 18:38 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
36. Luke 18:38 tn Grk “called out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
37. Luke 18:38 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
38. Luke 18:38 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
39. Luke 18:39 sn That is, those who were at the front of the procession.
40. Luke 18:39 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
41. Luke 18:39 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
42. Luke 18:40 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
43. Luke 18:40 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
44. Luke 18:40 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
45. Luke 18:40 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
46. Luke 18:41 tn Grk “said.”
47. Luke 18:41 tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
48. Luke 18:42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
49. Luke 18:42 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
50. Luke 18:42 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
51. Luke 18:43 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
52. Luke 18:43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
53. Luke 18:43 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
54. Luke 18:43 tn Here καί (kai) has not been translated because of differences between Greek and English style.
55. Luke 18:43 tn The word “too” has been supplied for stylistic reasons.