Luke 18.9-14 Translations and notes (Judge and Widow: Lectionary 30, 20th Sunday after Pentecost, Year C)

The Revised Common Lectionary gospel text for Lectionary 30 (on 23 October 2022) is Luke 18.9-14, the parable told be Jesus commonly known as "The Pharisee and the Tax Collector." There are some interesting word choices that need to be made (just- or right- cognates? exalt / lift up / promote <> humble / bring down?), so you may want to check my translation and notes. 

We have had all these parables lately in the lectionary, and one resource I recommend is Robert Farrar Capon's Kingdom, Grace, Judgment: Paradox, Outrage, and Vindication in the Parables of Jesus. (Affiliate link) I really think he has the right idea about how the parables work. You may not always agree with him, but he's always provocative in a way that I have found him to be a good conversation partner with this parables. For this Pharisee and tax collector parable, check out this short reflection. (It's from a 1983 interview on the Chicago Sunday Evening Club and 30 Good Minutes. The original transcript is no longer on the web, but the link is to where someone preserved it.) He gets right to the heart of why it should not be easy to preach this parable. Are you just hoping for the tax collector coming back and being able to humble-brag pray like the Pharisee? "The answer is we fear salvation that is so cheap that it saves everyone in his or her death." And to see just how hard it is for people to hear this, check out the interview that followed Capon's presentation HERE. The interviewer just can't get his head around it despite Capon's insistence the parable is about death and resurrection, not about being a better person.

• Luke 18.9-14 mgvh notes and translation

 One other resource to note if you are not familiar with it is the GoTell website. Lots of excellent stuff. Check under the Stories header to find comments on specific texts. Here is the page for Luke 18.9-14.

Luke 18.1-8 Translations and notes (Judge and Widow: Lectionary 29, 19th Sunday after Pentecost, Year C)

https://www.progressiveinvolvement.com/.a/6a00d8341c3e3953ef0240a4ba489d200d-320wi

The Revised Common Lectionary gospel text for Lectionary 29 (on 16 October 2022) is Luke 18.1-8. It seems to be a simple enough parable that Luke explains for the reader in verse 1: Always pray and don't get discouraged. That's good advice, but there is lots more going on in the parable than that. 

When I go over this parable in my classes, I don't have people look at the text, and I start and just read the parable in verses 2-5. When you do so, the judge is clearly the focus. I then include verses 6-7 which also reinforce that interest in the judge, but the logic here is from lesser to greater, a typical pattern: If a bad judge can do good, how much more so a good God. Okay, that works, but it is an odd way to think about God's actions as simply being better than a bad example.

But now when I include verse 1, the focus switches to the widow. The word typically used to describe the widow is "persistent," and that is reflected in her actions of keeping on coming and keeping on pestering the judge. (The verbs are present tense with the sense of a repeated or ongoing action.) Okay, that's fine, but I think the key is not just about persistence but also about not getting discouraged.

Then, I add verse 8 to the reading. Suddenly we have introduced the Child of Humanity and the issue of faith. Further, reference is made to the Child of Humanity "when he comes." Here we should note that the verb used twice to describe the widow is the same "coming" verb. What if... the God / Jesus figure in the parable is the widow and not the judge? In that case, this parable functions similarly to the Luke 15 parables where the shepherd persists in finding the lost sheep, the woman persists in searching for her lost coin, the father persists in trying to bring home both his sons. And if we are to think about ourselves in this parable, I suspect we are closer to the judge by not regarding God properly and thinking about ourselves more than others. 

While it's good advice to always pray and not get discouraged, this parable is also one of grace. Does it matter whether the judge ends up doing right even for the wrong reason? The parable points to a persistent God who will not stop until the unjust do the just thing. In the end, that's what really matters.

If you want to study further, here is my collection of translations and notes. I also include my own translation. If you go to the end you will see how I have highlighted themes in the parable. The parable also has a nice oral quality to it that I try to capture in my translation.

• Luke 18.1-8 mgvh notes
  

Luke 17.11-19 Translations and notes (Ten "Lepers": Lectionary 28, 18th Sunday after Pentecost, Year C)

https://s3-us-west-2.amazonaws.com/pittsdia/1712BiblA/00002521.jpg

The Revised Common Lectionary gospel text for Lectionary 28 (on 9 October 2022) is Luke 17.11-19, the well-known story of the ten "lepers." (Persons with a leprous skin disease would be a better description. The NRSVue uses "defiling skin disease.") There is lots of odd stuff going on in the story:

• Where is "the midst of Samaria and Galilee"?
• Jesus only indirectly heals by simply telling them to go
• 1 out of 10
• One is a Samaritan

 With this in mind, I think it is more helpful to read this story as a parable instead of a healing miracle. I did a rhyming sermon once upon a time when this text was the regular text for Thanksgiving services. You'll see that I take it in the direction of a parabolic reading that makes it more than a simply scolding about remembering to say "Thank you." HERE is the sermon. You are welcome to use / adapt it for a non-Thanksgiving context. (I would appreciate a reference to my CrossMarks.com site if you do.)

I also have accumulated a variety of translations and added notes and my own translation you can consult. As one gets used to an author's style, this one is typical Luke in some ways, but it also strikes me that one can still hear echoes of how this story was orally presented and not literarily improved.

• Luke 17.11-19 mgvh notes
  

Luke 16.19-31 Translations and notes (Rich Man and Lazarus: Lectionary 26, 16th Sunday after Pentecost, Year C)

https://en.wikipedia.org/wiki/Rich_man_and_Lazarus#/media/File:Gustave_Dore_Lazarus_and_the_Rich_Man.jpg

The Revised Common Lectionary gospel text for Lectionary 26 (on 25 September 2022) is Luke 16.19-31, the well-known parable of the rich man and Lazarus. Lots going on in the parable, and even in Luke's improved Greek style, it 'sounds' like an orally told story.  Here is a collection of translations with my notes and my own translation: Luke 16.19-31 mgvh notes 

For a couple examples of historic takes on this parable:

• Frederick Douglass
• Martin Luther King

 And check out this Virtual Museum of artistic interpretations of the parable. 

Luke 15.1-10 Translations and Notes (Lectionary 24, 14th Sunday after Pentecost, Year C)

Good Shepherd; Corinth, 4th CE; Christian Byzantine Museum (Athens) mgvh

The Revised Common Lectionary gospel text for Lectionary 24 (on 11 September 2022) is Luke 15.1-10. These are the first two parables that really set the stage for the parable of the lost son/s in 15. It's important to keep in mind that the reason for these parables is that the Pharisees and Law experts were grumbling about Jesus welcoming and eating with tax collectors. Even without the final parable in the series, these two provide a challenge to the religious authorities both asking them to identify with low status characters like a shepherd and a poor woman while also appealing to their awareness of God's role in seeking to reclaim all people. In the end, the issue is less about sinners repenting and more about the 'righteous' rejoicing that sinners are restored to God's family.

A collection of translations and my notes and translation:

• Luke 15.1-10 mgvh notes

In the Steps of Paul - New Trails Planned in Greece!

Part of Via Egnatia between Kavala / Neapolis and Philippi

I am taking an outstanding class in Athens now on "Jews and Early Christians in the Graeco-Roman World" with the Hellenic Education and Research Center. Our teacher, Dr. Socrates Koursoumis, Archaeologist at the Hellenic Ministry of Culture & Sports, has shared plans that Greece is planning to create three Pauline pilgrimage paths that will hopefully be ready in 2023 or 2024. One path is from Neapolis / Kavala to Philippi, a path Paul followed on both his second and third journeys. The second path goes from Beroea / Veroia to Pydna, retracing Paul’s visit to Beroea and his escape to the coast before sailing to Athens as recorded in Acts 17.10-15. The third path goes from ancient Corinth to Cenchreae where Paul passed through at least once. (Acts 18.18) 

2nd Journey of Paul from BibleMapper Blog

This will be a fantastic opportunity for those wanting to walk in Paul's steps!

Automatic Hebrew Transliteration Website

I just came across that website that automatically transliterates Hebrew text into English using a variety of transliteration systems including SBL Academic, SBL Simple, Brill Simple, Simplified Modern Israeli, and more. You can copy/paste in Hebrew, or you can use the Reference to enter a biblical text. Choose the transliteration scheme you want, click the button, and the result appears in a popup window that can be copied. Very handy!

HT: Peter Gurry on Twitter

John 12.1-8 Translation and Notes (Fifth Sunday in Lent RCL C)

Bethany (late 19th century; used w/ permission LifeintheHolyLand.com)

John 12.1-8 is the designate RCL Year C text for the Fifth Sunday in Lent. It's the familiar story of the anointing of Jesus at Bethany by Mary. The familiarity is due to the presence of an anointing story in all four gospels, but the problem is how they have been conflated over the centuries. Most notably, Pope Gregory the Great in 591 was the earliest to equate Mary of Bethany (John 12) with the 'sinful' woman of Luke 7 with Mary Magdalene. How the events relate is unclear, but it is best to treat John independently. For comparison:

The John story is explicit in identifying Judas as the one who questions Mary actions but notes that it's only because he is a thief. In matters of translation, John 12.7 is obscure. See my notes and my suggested translation. The other challenge in this passage is verse 8. I understand more as a statement of reality than as as a resignation to poverty that allows Christians to ignore.

A collection of translations and my notes and translation:

• John 12.1-8 mgvh notes
  

Luke 6.17-26 Translations and Notes (RCL 6th Sunday after Epiphany Year C)

View from Sea of Galilee with Tabgha in foreground and traditional Mount of Beatitudes up the hill.

Luke 6.17-26 is the designated Revised Common Lectionary Text for the 6th Sunday after Epiphany in Year C which occurs on February 13, 2022. It is the well-known Sermon on the Plain with Jesus' blessings and woes. It is parallel to Matthew's Sermon on the Mount. The similarities and differences between them are striking and worth comparing.

There are many decisions that need to be made in translating the text, beginning even with how one translates makarios = blessed, happy, fortunate, honored, blissful... There is a mix of present rewards (the dominion of God) and future ones. It's unclear who exactly the audience is (just disciples? everyone?) and the text switches between who "you" and "they" are.

My notes and translation comparisons and my own translation may help you sort things out.

• Luke 6.17-26 mgvh notes and translation
  

Luke 5.1-11 Translations and Notes (RCL 5th Sunday after Epiphany Year C)

Shoreline of Lake of Gennesaret = Sea of Galilee at Capernaum looking SW to the Arbel

Luke 5.1-11 is the designated Revised Common Lectionary Text for the 5th Sunday after Epiphany in Year C which occurs on February 6, 2022. It recounts Jesus' calling of his first disciples (Simon, James, and John), but Luke has decided to reorder the story he inherits from Mark considerably. Luke put Jesus' 'inaugural' address first at 4.16-30, an event that doesn't happen until chapter 6 in Mark. Then Luke 4.31-37 picks up Mark 1.21-28 where Jesus casts out an unclean spirit in the Capernaum synagogue followed by Jesus' stay at Simon's house with the healings he performs there and the subsequent Galilean ministry. (Mark 1.29-39 // Luke 4.38-44) Note that in Mark, Jesus called Simon, Andrew, James, and John before he did anything in Capernaum. In Luke, Jesus has already stayed at Simon's house before he calls him as a disciple! Why would Luke do this? In Mark, Jesus calls the first disciples, and they mysteriously begin to follow him without any explanation why. In Luke, they have already seen Jesus perform a number of miracles, including the catch of fish in the story at hand, and so when he calls them to follow him, it does make good sense.

I have a compilation of translations of Luke 5.1-11 including my own. Though Luke is usually precise with his grammar, this story evidences a strong oral character. There are incomplete sentences, brief exclamations, explanatory asides... Again, most English translations smooth it all so that it reads well, but I encourage you to look at my translation which I think 'sounds' in English much more like the Greek actually 'sounds.' Let me know what you think!

• Luke 5.1-11 mgvh translations and notes
  

Greek New Testament Wordle!

 Wordle has become a fun distraction on the web. If you've somehow missed it, it's like the old Mastermind game where you try to guess a five letter word in six tries. You get hints after each guess whether you got the right letter or not and in the right spot or not. There is a new word each day, so it's not some deep hole on the web you'll get sucked into that will take up all your time.

And now... the amazing James Tauber has created a Greek New Testament Wordle! It works on the same principles. Do note that you can't type in the letters. Use the keyboard at the bottom. Also note that the words are all words in the actual GNT text. (I.e., all the inflected forms, not lexical ones.) Like regular Wordle, it will tell you if your guess is not in the word database. (Don't forget to use final sigma.) Tauber says that, "with case-folding and diacritic removal but with movable ν and ς supported, there are 1,444 five-letter words in the SBLGNT main text" available.

So I'm going to use it and encourage my students to use it simply as a way to keep Greek in front of them. Every little bit helps! 

This will also give you an excuse to use your Bible software. E.g., in Accordance, do a search on the Greek text for "?????" using the quotation marks. Then open an Analysis tab. Then click on the customize gear in upper right. Drag over INFLECT and delete LEX. There's your list of 5 letter words in the GNT! Have fun!

Some of my former students who are still using the venerable BibleWorks program were wondering how to get the list of words.
In the command line:

BNT             < BNT will only give NT words which is what you want

.?????         < That will give you all five letter Greek words; to see the list:

Tools > Analyzing the text > Word List Manager

Load or Generate List

Load highlighted words from last query / Verse Range Reset > Create list

 

There's your list of 1596 possible words!

 

If you need more help, and, e.g., you know the last letters are omicron and nu

.???ον

 

One more thing: final sigma is regarded as a different letter than regular sigma.

Luke 3.15-22 Translations and Notes (RCL Baptism of Our Lord; First Sunday after Epiphany Year C)

Fresco in St. John The Baptist Roman Church at Bethany Beyond the Jordan

The appointed RCL text for the Baptism of Our Lord = First Sunday after Epiphany Year C is Luke 3.15-17, 21-22. I'm guessing they wanted to focus just on the baptism part, but it makes no sense to me to omit verses 18-20, so I'm sharing Luke 3.15-22 here.

A few things worth noting from a close reading of the text:

• Clearly there was some speculation that John the Baptist was a messianic figure. In Luke's depiction of him (especially in contrast to Matthew and Mark), his role is downplayed. He is locked up in prison apparently before Jesus is baptized! My suspicion is that this is part of Luke’s plan to minimize John’s role and separate him from Jesus. (Cf. John 3.30!) Note that the execution of John is never detailed except for a passing reference in Luke 9.9. Also note the ongoing influence of John the Baptist in Acts 18.24-28 and 19.1-10 over against the community of Jesus followers. Apparently there continued to be speculation whether John or Jesus was the more important figure.
• In verse 18, how are John's "exhortations" understood to be the "gospel / good news"? 
• The Greek is rather clunky in this passage. Verses 15-17 are one sentence, and John's quote in verses 16-17 is especially complicated. Greek admired a long subordinated sentence, but I think this stretches matters. Verses 19-20 and 21-22 are similarly complicated and need help to get into English.

Here are my collection of translations and my notes on translating.

• Luke 3.15-22 mgvh notes