Loading…

a. The word in Greek here is hamartia, traditionally translated ‘sin.’ The actual meaning is an archery term for missing the target; it’s a metaphor. It evokes an image of veering off course, ending up in at an unintended location. It is used regarding many situations, including harmful behavior, disregarding responsibilities as a people or individual called to a specific purpose, and even having chronic illness or debilitating injuries or cultural identities that prohibit one from full participation in temple worship according to the Torah, which is not implied to be wrongdoing but simply not aligned with Torah.

b. The word here, traditionally translated as “forgive,” is never directed toward a person but always directed toward what the person owes. For example, it would not be accurate to phrase it as “forgive us for our debts” but rather “forgive our debts for us.” It’s about sending away, distancing, releasing, letting go, separating from oneself, abandoning or disconnecting from something. Most translations render it as “forgive everyone” but the word for ‘everyone’ is in the dative case, indicating it is the indirect object of the verb, secondarily linked to the action, not the direct object of the action. “Everyone” is not what is being released but for whom the deviations are being released.

c. Many translations try to force this word to match with “sins” or “deviations” but it is an entirely different word, the participle form of the verb for “owe.”

d. The Greek term poneros in Greek extends beyond “evil,” often signifying something burdensome, troublesome, or marked by hardship, with roots in ponos—“toil” or “pain.” In secular Greek literature of the time, poneros frequently describes unfavorable or difficult conditions, such as physical ailments or adverse circumstances, emphasizing hardship without implying inherent moral corruption. Similarly, in the Septuagint (the Greek translation of the Hebrew Bible), poneros is often used to describe harm or undesirable situations without a moral judgment. In this context, translating poneros as “burdened” aligns with this usage, capturing a sense of human limitation and imperfection while preserving the contrast with God’s boundless generosity. This translation emphasizes that, although people are “burdened” by struggles and limitations, they are still capable of giving beneficial things to those they love.

e. Traditionally, ‘Holy’

f. Traditionally, ‘Spirit.’ The Greek word pneuma could be used to refer to ‘wind,’ ‘breath,’ or an animating energy within people, thought to be perceptible in the breath. Hebrew and Latin also use the same word for all these concepts. In scripture, it typically calls back the image to Genesis 1 and 2: “the Spirit of God was hovering over the surface of the waters” (Genesis 1:2 NASB) and “the Lord God formed the human from the topsoil of the fertile land and blew life’s breath into [its] nostrils. The human came to life.” (Genesis 2:7 CEB).

g. ‘Beelzebul’ is the Greek version of Baal-Zebub in 2 Kings 1:2-3, 6, 16. It literally means “Master of the house” which means Jesus is using word play by calling himself the ‘master of the house’ and then saying they’ll call him Beelzebul. Baal-Zebub was the god of Ekron, but likely not the name the residents of Ekron used. It seems to be a mocking term the Israelites used against Baal, which is why it made sense to use it as a derogatory name against Jesus if others believed him to be a false prophet.

h. Traditionally, ‘a sign.’

i. The word satanas was not a name. It meant ‘adversary’ in the sense of prosecutor or opponent. It carries the meaning of someone who is against another, trying to sabotage their efforts and their wellbeing, and against someone as a plaintiff in court. It is an enemy, but also someone accusing another of wrongdoing, whether truly or falsely. It’s not just about pointing out something bad, but actively moving to cause adversity for someone else. The concept of Ha Shatan in the Hebrew Bible was not the evil archnemesis of God that Christian teaching has turned it into. It was described as a member of the council of spiritual beings whose role was to test people to see how genuine they were. The clearest example of this is in the book of Job.

j. Literally, ‘sons,’ but the word huios was also regularly used more figuratively to refer to an heir or descendants more broadly as well as those who were dedicated to following a particular movement or figure and emulating them.

k. Based on the occurrence of panoplia in verse 22, being ‘fully armed’ here includes possession of the full set of armor and weapons carried by a Roman soldier: shield, sword, lance, helmet, greaves, and breastplate.

l. Or ‘courtyard’ or ‘outer yard’ (referring to the space between a house or palace and the surrounding wall), or the house or palace that is enclosed.

m. The word here is eirene, most commonly translated as ‘peace’ but refers to an overall sense of well-being, wholeness, and harmony.

n. The phrase “full set of weapons and armor” translates, panoplia, which refers to the complete set of gear carried by a Roman soldier: shield, sword, lance, helmet, greaves, and breastplate.

o. Or “distribute.” The Greek verb diadidomi literally means “to distribute” or “apportion.” In this context, it describes the victor dividing the spoils of war (ta skula) after disarming the strong man. Translating it as “redistribute” clarifies that these possessions were not legitimately held. They are the plunder the occupying oppressor had seized from the local residents, and are now seized back and reallocated. This echoes the ancient practice of spoils being returned to the community after a victory and reinforces the image of God’s reign dismantling systems of hoarded power.

p. The word translated as “plunder” (ta skula) is a technical term for spoils of war in Greek usage. It refers specifically to the property, goods, or wealth stripped from a defeated enemy and redistributed after victory. Using the term here emphasizes that the strong man’s “possessions” were not just neutral belongings but resources hoarded through domination, now liberated and shared by the one who overcomes him.

q. The imagery of “gathering” and “scattering” echoes the messianic hope in Psalms of Solomon 17, where God’s anointed gathers the faithful and disperses the oppressors. Jesus invokes this imagery to reveal that those who scatter or exclude the very people he gathers stand in opposition to his mission, aligning themselves with the oppressors whom God will ultimately scatter.

r. The Greek term pneuma literally means "breath," and is often translated it as "Life-breath" to emphasize the communal and embodied power of divine and human vitality. However, when context requires ambiguity between an internal psychological reality (such as trauma, shame, or fear internalized from the community) and an external, potentially spiritual entity, the word "spirit" is used. Though abstract, "spirit" best maintains this delicate balance in English. Readers should understand that "spirit" can evoke either—or both—meanings simultaneously, in the same way that a modern English speaker might refer to “battling my demons” when they are wrestling with trauma or shame.

s. Traditionally, ‘blessed.’ There is not one English word that covers what is being described here. There is a sense of satisfaction or contentedness but also receiving something that meets a need. Sometimes it’s translated ‘happy’ to capture the mental/emotional component, and historically it was translated ‘blessed’ to capture the endowment aspect of it, of receiving something as a gift from God. It is about receiving something that inspires or is worthy of gratitude.

t. Traditionally, ‘evil’ or ‘wicked.’ The Greek term poneros, includes a range of meanings beyond moral depravity, including harm, decay, and burden. Rooted in ponos—which conveys toil, suffering, and hardship—poneros emphasizes oppressive, harmful conditions. Rather than simply moral "evil," this term often indicates harmful external impacts, focusing on social and personal harm rather than abstract judgment.

u. Or ‘generation’ or ‘lineage’ or any ‘group of people’ that has a shared characteristic or origin, including gender.

v. Or “sign” or “proof”

w. “The queen of the South” refers to the Queen of Sheba (1 Kings 10:1–10), a ruler from a prosperous kingdom likely in southern Arabia or the Horn of Africa. She is remembered for traveling far to seek Solomon’s wisdom. Jesus invokes her as a foreign woman who recognized God’s wisdom and authority, standing in contrast to those nearby who ignore it when it comes from within their own community.

x. The word translated “men” is aner, which specifically refers to adult males, in contrast to anthropos, the more inclusive term for human beings in general. Its use here may intentionally highlight a contrast between the local men of this generation and the foreign woman—the Queen of Sheba—who sought wisdom and recognized divine truth when they did not.

y. Literally, ‘reclined,’ which was the posture for eating a meal in the culture.

z. The washing in view here was not only about cleaning dirty hands after working but was part of ritual purity codes imposed by the religious leadership of the time. It was also not an instruction given in the Hebrew Bible.

aa. Traditionally, ‘Lord.’ The Greek word kurios, when applied to Jesus, can be translated in several ways, including ‘sir,’ ‘master,’ or ‘sovereign.’ Rendering it as “Lord” reflects the feudal, patriarchal, and imperial assumptions embedded in early English translations, which often reinforced hierarchical power structures. In both Greco-Roman and American history, kurios and “lord” were titles used for slaveowners. As Rev. Dr. Wilda C. Gafney notes, “Lord is a slavery word,” and when used without theological and historical framing, it risks reinscribing the very systems of domination that Jesus came to upend (A Women’s Lectionary for the Whole Church: Year A, Introduction). In the Roman imperial context, kurios was also a title for Caesar—as was soter (‘savior’ or ‘liberator’). The New Testament’s application of kurios to Jesus is thus not only theological but also politically subversive. The Christ of the Christian scriptures is not an overlord but a radically different kind of sovereign—one who liberates through justice, solidarity, and self-giving love. Rendering kurios as ‘Sovereign’ preserves the subversive edge of the title while resisting the hierarchical and enslaver connotations embedded in the English word ‘Lord.’

bb. The word ‘cleanse’ is connected with ritual purity practices.

cc. Traditionally, ‘evil.’ The Greek term poneros, includes a range of meanings beyond moral depravity, including harm, decay, and burden. Rooted in ponos—which conveys toil, suffering, and hardship—poneros emphasizes oppressive, harmful conditions. Rather than simply moral "evil," this term often indicates harmful external impacts, focusing on social and personal harm rather than abstract judgment.

dd. Traditionally, ‘mercy.’ The English word ‘mercy’ is sometimes used to communicate compassion, which is what is in view here. However, ‘mercy’ can also be used to refer to ‘pity’ or ‘relenting from enacting a punishment’ which has nothing to do with this Greek word. It is used of taking care of people. The Greek translation of the Hebrew Bible, the “Septuagint,” using this word to translate the Hebrew word hesed, which means something along the lines of ‘loyal love,’ ‘compassionate faithfulness,’ ‘lovingkindness,’ ‘committed love/kindness.’ It carries a commitment to pursue good for others based in care. The Greek word is eleemones, related to the word for olive oil, which was used as a medicinal ointment in caring for the sick.

ee. The Greek word ouai is often translated “woe,” but in modern English that sounds vague or archaic. It’s a prophetic outcry expressing both grief and warning, something like “this will end badly for you” or “you’re heading for disaster.” It’s not a curse but a lament for the harm people bring on themselves and each other through hypocrisy and injustice.

ff. Traditionally, ‘apostles.’ The word means ‘someone who is sent to carry out a purpose’ and while it became used in a particular way in the church, it was not an inherently religious word in the Greek language.

gg. The Greek word diokousin comes from dioko, which can mean “pursue,” “chase,” or “persecute.” Translating it as “hunt down” captures the sense of relentless pursuit and violence in this context, highlighting the predatory nature of the opposition faced by prophets and messengers.

hh. The phrase “the Wisdom of God said” does not quote any known scripture directly. Many interpreters see Luke shaping the expression to echo Jewish Wisdom literature (e.g., Wisdom of Solomon 7–10; Sirach 24) and the prophetic theme of God sending messengers who are rejected (e.g., 2 Chronicles 24:19–22; Jeremiah 7:25–26).

ii. The Greek verb ekzeteithe means “to demand, require, seek out.” Many translations render this as “it will be required” or “it will be charged to this generation.” It is translated here as “reparations will be sought” to highlight that the phrase carries the sense of justice being actively demanded. The wording emphasizes accountability and restitution for bloodshed, not merely passive consequence or even human retributive revenge, resonating with the biblical theme that God requires amends for violence (see Genesis 9:5).