The passage
      v17-19. The sermon is introduced by signs of the kingdom - healings and the casting out of demons. On this occasion it is accentuated. "Power was coming from him." Moses was radiant when he came down from the mountain and Jesus exudes the same wonderful power.
      v20-26. Jesus addresses the disciples. Clearly the kingdom of God has dawned. God is right now gathering a people to be with him for eternity; a new creation, a new Israel. The "time is fulfilled", that is, the signs which announce the establishment of the kingdom are being acted out by Jesus - "the blind receive sight, the lame walk...." At this very moment, those entering the kingdom are blessed, but woe to those who remain outside.
      Who then are these "blessed" ones who stand now in a new relationship with the living God? They are the "poor" who "hunger", "weep", and whom "men hate". Today, there is a tendency to interpret these qualities in a socioeconomic way. The poor are therefore often seen as materially poor, even "voluntarily poor", Schubert. Yet, it is most unlikely that this is what Jesus is saying. The poor are the "poor in spirit", cf. Mt.5:3. They are the ones broken before God; they know they are sinners, lost before God and desire to be restored. They hunger and thirst for their vindication, they weep for their state of loss in the sight of God. They are hated, yes, by the world, but more so by their brothers. The haters are the religious churchman, the self-righteous, those who condemn and judge the evil in others. "Woe" to such, those who are satisfied in the self-righteousness, "rich", "well fed", "who laugh" and whom "men speak well of", for they stand outside the kingdom.
      Here then are "the qualifications of those who are admitted as members of Christ's kingdom...... and the fate of those who, on account of their life and attitude, will have no share in His salvation", Geldenhuys. Jesus addresses his disciples and virtually says to them, "happy are you poor." The disciples are God's broken little children. They may be persecuted and condemned by the righteous ones (the self-righteous), but they are eternally blessed in God's sight and that's all that matters.

Which man am I?
      The beatitudes have always worried me because if God blesses the people who do it rough in this world and curses those who get a good run, then I am in trouble. So, is God the God of rough times? Is he the God who redresses balances; a little here gets allot there, while allot here gets little there?
      Gladly he is not such a God. He is a God who brought his people out of slavery, a "no" people, who became his people. He is a gracious God, and that's what the beatitudes, the blessings, are all about. As Moses descended from the mountain and declared the gift of God's love ("you are my people"), so Jesus descends to the plain and declares a similar blessing to his people, to the disciples - "blessed are you".
      When we look at the substance of the blessing we are reminded that God's blessings are not just words. The blessing is about possessing "the kingdom of God", being eternally "satisfied" in union with God, of experiencing "joy", of possessing "reward in heaven."
      Yet, what marks out the blessed? It has nothing to do with worldly loss. The blessed are disciples. "Looking at his disciples, he said: blessed are you ...." The disciples were marked out from the crowd, and particularly from the "woe to you" crew, because they possessed a certain quality. They were "poor", poor in spirit, humble, broken before God and desiring, before all else, their salvation. Theirs was a poverty hungering and thirsting for vindication; they desired to be right before God. Theirs was a poverty that weeps for their lostness in the sight of God. Theirs was a poverty of rejection, hated because they followed Jesus.
      So, we friends of Jesus, who have so little to commend ourselves before the living God, are welcomed by Him. Happy are we, fortunate are we little broken ones, because God's divine favour is now eternally ours. This blessing is ours, not because we are "voluntarily poor", but because He is voluntarily kind.

v17
      katabaV (katabainw) aor. part. "he went down" - having come down. The participle possible forms a temporal clause; "then he came down with them", Phillips.
      autwn "them" - Obviously "the disciples."
      pedinou adj. "a level [place]" - level, flat (in contrast to what is steep or uneven). Probably an allusion to Moses coming down from mount Sinai and meeting with the people of Israel gathered on the plain below, so Plummer, cf. Ex.34:29. None-the-less, it could be a "level place" somewhere on the mountain; "he .... stopped at a piece of level ground", NJB. "Coming down off the mountain with them, he stood on a plain surrounded by (his) disciples", Peterson.
      ocloV poluV "a large crowd [of his disciples]" - a crowd many [of disciples of him]. Rather than "a large crowd", the sense is more likely that of a major gathering of Jesus' disciples, the whole number not being that large. "Many other disciples were there", CEV.
      "was there" is understood. Presumably Jesus came to the level place with some of his disciples and met the others there.
      plhqoV (oV) "a [great] multitude" - a very large number of. "A great mob of people", Barclay.
      Tupou kai SidwnoV "Tyre and Sidon" - Not implying a Gentile mission, rather the effectiveness of Jesus' mission in gathering the lost of Israel.

v18
      akousai (akouw) aor. inf. "to hear" - As with "to be healed", the infinitive expresses purpose, "in order to hear."
      oiJ enocloumenoi (enoclew) pres. pas. part. "those troubled" - the ones being troubled, plagued. The release of Satan's captives is a pivotal messianic sign. "Those showing the effects of demon possession."

v19
      ezhtoun (zhtew) imperf. "tried [to touch]" - were seeking. The imperfect indicating ongoing action, probably iterative, repetitive action.
      aJptesqai (aJptomai) pres. inf. "[tried] to touch [him]" - to touch, seize, grasp. The infinitive functioning as the object of the verb "tried".
      oJti "because" - Here expressing cause or reason, as NIV, and possibly governing both verbs, "was going out" and "was healing", although "Jesus" may be the subject of the imperfect verb "was healing"; "for power issued from him, and he healed them all", Barclay.
      exhreceto (ecercomai) imperf. "[power] was coming [from him]" - was going out. Imperfect expressing ongoing action, durative. The power referred to here is "the power of the Lord", 5:17, the power that derives from God and completes his will. The words may describe an actual evidence, aura etc. alluding to the power evident in Moses when he came down from Mount Sinai - his face shone.

v20
      kai autoV "-" - and he. The position is emphatic, although usually not treated as such in translation.
      eparaV (epairw) aor. part. "looking at" - [and he] having lifted up [the eyes of him toward the disciples of him]. The participle probably forms a temporal clause, while the "lifted up" most likely describes a focused stair; "then, fixing his eyes on his disciples", NJB.
      makarioi adj. "blessed" - blessed, happy, contented, fortunate. Rather than a secular "lucky the person ....", an Old Testament wisdom background to the term is more likely where the word expresses God's favor toward a person; "privileged are you who are ...."
      "are you" - The verb to-be is no in the Gk. and is added for meaning.
      oiJ ptwcoi adj. "the poor" - Adjective used as a substantive. "The pious poor who look to and depend on God", Bammel, pushes in the right direction = Matthew's "poor in spirit." The intended sense is surely religious/spiritual: meek and humble, broken before God, the lost of Israel, the persecuted remnant. An economic sense cannot be excluded, but most likely images Israel's righteous poor, those faithful to the law and thus disadvantaged by the less pious rich. Bock unites the spiritual with the economic: "blessed are you materially poor, who nonetheless look to God and his promise, for the kingdom is yours", although this seems unlikely.
      oJti "for" - because. Introducing a causal clause explaining the reason why "you" are favoured; "you are privileged because .... "
      uJJmetera "yours" - The position is emphatic. An unusual second person singular, as if Jesus was individually pointing out the disciples, as opposed to Matthew's "theirs"; "blessed are ye poor (lit. the poor) for yours is the kingdom of heaven", RV.
      estin (eimi) pres. "is" - The present tense indicating the disciples present possession of the kingdom, but note that in the following beatitudes, although the blessing is "now", the full realization of this blessing is future, establishing a now/not yet dichotomy. Nolland brings out the present tense in his translation of Matthew's "poor in spirit"; "Good fortune now to the poor in spirit! For theirs is the kingdom of heaven."
      hJ baliseia tou qeou "the kingdom of God" - For Luke, the kingdom is something we possess and thus enjoy; it entails "all the blessings that are brought by the eschatological rule of God", Nolland.

v21
      Note, Luke uses the 2nd person and adds "now". Also note the various arguments presented by commentators supporting either Matthew or Luke as properly representing the original words of Jesus - ho hum! It is quite probable that Luke uses "hungering" and "weeping" as conditions, characteristics, descriptors of poverty.
      oiJ peinwnteV (peinaw) pres. part. "[are you] who hunger" - the hungering ones. Matthew's "hunger and thirst for righteousness", probably in the sense of "vindication", encapsulates the substance of the hunger. It is the hunger of lost Israel for the putting down of the enemy and the uplifting and blessing of the people of God in the eschatological kingdom.
      nun "now" - Serving to emphasize the future tense of the following clause.
      cortasqhsesqe (cortazw) 2 pl. fut. pas. "you will be satisfied" - you will be filled, sated, receive all that you need. A divine passive; God does the filling. "Satisfied" in the sense of entering the kingdom and participating in its divine blessings. "Satisfied" in the sense of fed and watered remains part of the imagery in that it conjures up the Old Testament image of sharing in the blessings of the promised land, a land flowing with milk and honey. In that day a man will sit on his back porch, under his grape vine, well satisfied. Although the prophets replay the promised economic blessings of the kingdom, they increasingly spiritualize them, eg. Ezekiel's description of the stream flowing from the sanctuary of the new temple with its healing waters and abundant produce, chapter 47. Jesus well made the point when he said "my kingdom is not of this world." None-the-less, it should be noted that many commentators are loath to remove an economic interpretation, eg. Bock: "It is important to note that the hungry has both socioeconomic and religious overtones and that errors of interpretation occur when either element is removed." Ellis and others disagree; "a religious and not an economic status is primarily in view."
      oiJ klaionteV (klaiw) pres. part. "[are you] who weep" - the ones weeping, mourning, sorrowing. "Weeping with the affliction of the exile", Nolland.
      gelasete (gelaw) fut. "you will laugh" - you will laugh, feel glad. Referring to "the joy that the kingdom of God will bring into the lives of human beings", Fitzmyer.

v22
      Interesting changes take place with this beatitude: it is longer and more detailed; there is a tense change from what the disciples are "now" to a future when ....; and the religious nature of the disciples' situation is spelled out in the terms of persecution due to their association with Jesus. These changes are most likely prompted by this verse serving as a dramatic conclusion to the beatitudes.
      oJtan + subj. "when [men hate you]" - With the subjunctive of the verb "hostile" forming an indefinite temporal clause. Here the blessing is not "because" people hate you, ie. causal, but rather temporal, "whenever people are hostile toward you." Probably in a religious context, so "curse you."
      aforiswsin (aforizw) aor. subj. "they exclude" - they ostracize, exclude, divide, outlaw. Here probably in the sense "excommunicate", probably from the synagogue, although Bock argues for the more general "ostracize."
      oneidiswsin (oneidizw) aor. subj. "insult" - they insult, reproach, heap insults on, revile. "Slander and verbal attack", Bock.
      ekbalwsin (ekballw) aor. subj. "reject" - cast out, throw out [your name as wicked]. The sense is of banning even the mention of a person's name. As my grandfather would put in 1st World War terminology, "he aught to be shot and his cloths burnt (usually referring to politicians!)", ie. all evidence of their existence removed.
      eJneka + gen. "because of" - because of, for the sake of [the son of man]. Matthew has "because of me." "Because you are loyal to the Son of Man", Phillips.

v23
      carhte (cairw) aor. pas. imp. "rejoice" - rejoice, be happy. Describing a sense of wellbeing.
      en ekeinh/ th/ hJmera/ "in that day" - "When that happens", TH.
      skirthsate (skirtaw) aor. imp. "leap for joy" - leap/dance for happiness, joy. The aorist indicating punctiliar action, although it would be normal to use an aorist for future action, as here.
      idou "behold" - look, pay attention. Serving to introduce and emphasize the clause; "for know this assuredly that you will have a great reward in heaven."
      gar "because" - for, because [the reward of you great in heaven]. Expressing cause or reason as to why the disciples should "rejoice"; because of the "recompense". Stated as an encouragement, not as an offer of reward for certain behavior.
      oJ misqoV (oV) "reward" - reward, wages. A recompense based upon what a person has earned and thus deserves.* The reward is possibly divine approval, "you can be glad when it happens, skip like a lamb if you like! for ...... all heaven applauds", Peterson. Yet, it is more likely that the reference here is to the immanent eschatological fulfilment of all things which, because of its wonder and nearness, blunts the pain of our present circumstances. "Your reward in heaven is magnificent", Phillips.
      gar "for [that is how ...]" - for, because. Again expressing cause or reason, further explaining why the disciples should "rejoice" in persecution; they are in good company.
      kata ta auta "that is how" - according to the same things. "In just the same way", Fitzmyer.

v24
      Matthew does not have woes and his 8 beatitudes become 4 in Luke with 4 corresponding woes. Luke's fourth woe is not expanded like his fourth beatitude.
      plhn con. "but" - but, nevertheless. Strong adversative. "On the contrary."
      ouai "woe" - alas, disaster, horror. Expressing intense distress, possibly related to immanent divine judgment. "Unfortunate are you", "tragic is the fate of you who ....", Barclay.
      uJmin "you" - Unlike the opening beatitudes, Luke this time supplies the 2nd person pronoun, "you".
      toiV plousioiV adj. "rich" - the rich ones. Adjective used as a substantive. If we have treated "the poor" as a religious descriptive then obviously "the rich" must be treated in the same way, rather than treating the phrase as an economic descriptive. The rich are those who are not rich toward God, they have not laid up treasure in heaven. The Pharisees serve as good examples of "the rich"; their self-righteous status gives them self-security and comfort. As with "the poor", there is an incidental economic component, primarily as an Old Testament allusion to the prosperity of unrighteous Israel. Certainly the Pharisees were generally blessed with this world's goods making them first century proponents of a prosperity gospel. "It's trouble ahead if you think you have made it, what you have is all you'll ever get", Peterson.
      oJti "for" - for, because, that... Here most likely expressing cause or reason.
      apecete (apecw) pres. "you have already received" - you are receiving, obtaining, having in full. The present "receiving", implicit in the verb, can be emphasized with the addition of "already", as NIV. "You have received all the comfort you will ever get", Barclay.
      thn paraklhsin (iV ewV) "comfort" - encouragement, consolation.

v25
      Again, being well fed and happy are descriptors of being rich, as hungering and weeping are descriptors of being poor.
      oiJ empeplhsmenoi (epiplhmi) perf. pas. part. "who are well fed" - having been well fed. The perfect expressing a past feeding continuing into the present. "Satisfied"; "have all you want", TH.
      peinasete (peinaw) fut. "you will go hungry" - you will hunger. Future expressing the sense, "there will be a time when."
      penqhsete (penqew) fut. "you will mourn" - To experience sadness or grief as the result of depressing circumstances.* The inner state is the issue here. "The laughter is that of those who feel quite happy with their present lot in life. Their's is a fool's paradise", Nolland.