Lukas 19:28--21:38
Konteks19:28 After Jesus 1 had said this, he continued on ahead, 2 going up to Jerusalem. 3 19:29 Now 4 when he approached Bethphage 5 and Bethany, at the place called the Mount of Olives, 6 he sent two of the disciples, 19:30 telling them, 7 “Go to the village ahead of you. 8 When 9 you enter it, you will find a colt tied there that has never been ridden. 10 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 11 it.’” 19:32 So those who were sent ahead found 12 it exactly 13 as he had told them. 19:33 As 14 they were untying the colt, its owners asked them, 15 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 16 they brought it to Jesus, threw their cloaks 17 on the colt, 18 and had Jesus get on 19 it. 19:36 As 20 he rode along, they 21 spread their cloaks on the road. 19:37 As he approached the road leading down from 22 the Mount of Olives, 23 the whole crowd of his 24 disciples began to rejoice 25 and praise 26 God with a loud voice for all the mighty works 27 they had seen: 28 19:38 “Blessed is the king 29 who comes in the name of the Lord! 30 Peace in heaven and glory in the highest!” 19:39 But 31 some of the Pharisees 32 in the crowd said to him, “Teacher, rebuke your disciples.” 33 19:40 He answered, 34 “I tell you, if they 35 keep silent, the very stones 36 will cry out!”
19:41 Now 37 when Jesus 38 approached 39 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 40 even you, the things that make for peace! 41 But now they are hidden 42 from your eyes. 19:43 For the days will come upon you when your enemies will build 43 an embankment 44 against you and surround you and close in on you from every side. 19:44 They will demolish you 45 – you and your children within your walls 46 – and they will not leave within you one stone 47 on top of another, 48 because you did not recognize the time of your visitation from God.” 49
19:45 Then 50 Jesus 51 entered the temple courts 52 and began to drive out those who were selling things there, 53 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 54 but you have turned it into a den 55 of robbers!” 56
19:47 Jesus 57 was teaching daily in the temple courts. The chief priests and the experts in the law 58 and the prominent leaders among the people were seeking to assassinate 59 him, 19:48 but 60 they could not find a way to do it, 61 for all the people hung on his words. 62
20:1 Now one 63 day, as Jesus 64 was teaching the people in the temple courts 65 and proclaiming 66 the gospel, the chief priests and the experts in the law 67 with the elders came up 68 20:2 and said to him, 69 “Tell us: By what authority 70 are you doing these things? 71 Or who it is who gave you this authority?” 20:3 He answered them, 72 “I will also ask you a question, and you tell me: 20:4 John’s baptism 73 – was it from heaven or from people?” 74 20:5 So 75 they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” 20:7 So 76 they replied that they did not know 77 where it came from. 20:8 Then 78 Jesus said to them, “Neither will I tell you 79 by whose authority 80 I do these things.”
20:9 Then 81 he began to tell the people this parable: “A man 82 planted a vineyard, 83 leased it to tenant farmers, 84 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 85 to the tenants so that they would give 86 him his portion of the crop. 87 However, the tenants beat his slave 88 and sent him away empty-handed. 20:11 So 89 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 90 20:12 So 91 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 92 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 93 perhaps they will respect him.’ 20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’ 20:15 So 94 they threw him out of the vineyard and killed 95 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 96 those tenants and give the vineyard to others.” 97 When the people 98 heard this, they said, “May this never happen!” 99 20:17 But Jesus 100 looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? 101 20:18 Everyone who falls on this stone will be broken to pieces, 102 and the one on whom it falls will be crushed.” 103 20:19 Then 104 the experts in the law 105 and the chief priests wanted to arrest 106 him that very hour, because they realized he had told this parable against them. But 107 they were afraid of the people.
20:20 Then 108 they watched him carefully and sent spies who pretended to be sincere. 109 They wanted to take advantage of what he might say 110 so that they could deliver him up to the authority and jurisdiction 111 of the governor. 20:21 Thus 112 they asked him, “Teacher, we know that you speak and teach correctly, 113 and show no partiality, but teach the way of God in accordance with the truth. 114 20:22 Is it right 115 for us to pay the tribute tax 116 to Caesar 117 or not?” 20:23 But Jesus 118 perceived their deceit 119 and said to them, 20:24 “Show me a denarius. 120 Whose image 121 and inscription are on it?” 122 They said, “Caesar’s.” 20:25 So 123 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 124 20:26 Thus 125 they were unable in the presence of the people to trap 126 him with his own words. 127 And stunned 128 by his answer, they fell silent.
20:27 Now some Sadducees 129 (who contend that there is no resurrection) 130 came to him. 20:28 They asked him, 131 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 132 must marry 133 the widow and father children 134 for his brother. 135 20:29 Now there were seven brothers. The first one married a woman 136 and died without children. 20:30 The second 137 20:31 and then the third married her, and in this same way all seven died, leaving no children. 20:32 Finally the woman died too. 20:33 In the resurrection, therefore, whose wife will the woman be? 138 For all seven had married her.” 139
20:34 So 140 Jesus said to them, “The people of this age 141 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 142 that age and in the resurrection from the dead neither marry nor are given in marriage. 143 20:36 In fact, they can no longer die, because they are equal to angels 144 and are sons of God, since they are 145 sons 146 of the resurrection. 20:37 But even Moses revealed that the dead are raised 147 in the passage about the bush, 148 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 149 20:38 Now he is not God of the dead, but of the living, 150 for all live before him.” 151 20:39 Then 152 some of the experts in the law 153 answered, “Teacher, you have spoken well!” 154 20:40 For they did not dare any longer to ask 155 him anything.
20:41 But 156 he said to them, “How is it that they say that the Christ 157 is David’s son? 158 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 159 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 160
20:44 If David then calls him ‘Lord,’ how can he be his son?” 161
20:45 As 162 all the people were listening, Jesus 163 said to his disciples, 20:46 “Beware 164 of the experts in the law. 165 They 166 like walking around in long robes, and they love elaborate greetings 167 in the marketplaces and the best seats 168 in the synagogues 169 and the places of honor at banquets. 20:47 They 170 devour 171 widows’ property, 172 and as a show make long prayers. They will receive a more severe punishment.”
21:1 Jesus 173 looked up 174 and saw the rich putting their gifts into the offering box. 175 21:2 He also saw a poor widow put in two small copper coins. 176 21:3 He 177 said, “I tell you the truth, 178 this poor widow has put in more than all of them. 179 21:4 For they all offered their gifts out of their wealth. 180 But she, out of her poverty, put in everything she had to live on.” 181
21:5 Now 182 while some were speaking about the temple, how it was adorned 183 with beautiful stones and offerings, 184 Jesus 185 said, 21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. 186 All will be torn down!” 187 21:7 So 188 they asked him, 189 “Teacher, when will these things 190 happen? And what will be the sign that 191 these things are about to take place?” 21:8 He 192 said, “Watch out 193 that you are not misled. For many will come in my name, saying, ‘I am he,’ 194 and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, 195 do not be afraid. 196 For these things must happen first, but the end will not come at once.” 197
21:10 Then he said to them, “Nation will rise up in arms 198 against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines 199 and plagues in various places, and there will be terrifying sights 200 and great signs 201 from heaven. 21:12 But before all this, 202 they will seize 203 you and persecute you, handing you over to the synagogues 204 and prisons. You 205 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 206 21:14 Therefore be resolved 207 not to rehearse 208 ahead of time how to make your defense. 21:15 For I will give you the words 209 along with the wisdom 210 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 211 brothers, relatives, 212 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 213 21:18 Yet 214 not a hair of your head will perish. 215 21:19 By your endurance 216 you will gain 217 your lives. 218
21:20 “But when you see Jerusalem 219 surrounded 220 by armies, then know that its 221 desolation 222 has come near. 21:21 Then those who are in Judea must flee 223 to the mountains. Those 224 who are inside the city must depart. Those 225 who are out in the country must not enter it, 21:22 because these are days of vengeance, 226 to fulfill 227 all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress 228 on the earth and wrath against this people. 21:24 They 229 will fall by the edge 230 of the sword and be led away as captives 231 among all nations. Jerusalem 232 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 233
21:25 “And there will be signs in the sun and moon and stars, 234 and on the earth nations will be in distress, 235 anxious 236 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 237 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 238 21:27 Then 239 they will see the Son of Man arriving in a cloud 240 with power and great glory. 21:28 But when these things 241 begin to happen, stand up and raise your heads, because your redemption 242 is drawing near.”
21:29 Then 243 he told them a parable: “Look at the fig tree and all the other trees. 244 21:30 When they sprout leaves, you see 245 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know 246 that the kingdom of God 247 is near. 21:32 I tell you the truth, 248 this generation 249 will not pass away until all these things take place. 21:33 Heaven and earth will pass away, but my words will never pass away. 250
21:34 “But be on your guard 251 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 252 21:35 For 253 it will overtake 254 all who live on the face of the whole earth. 255 21:36 But stay alert at all times, 256 praying that you may have strength to escape all these things that must 257 happen, and to stand before the Son of Man.”
21:37 So 258 every day Jesus 259 was teaching in the temple courts, 260 but at night he went and stayed 261 on the Mount of Olives. 262 21:38 And all the people 263 came to him early in the morning to listen to him in the temple courts. 264
[19:28] 1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:28] 2 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
[19:28] 3 sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.
[19:28] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:29] 4 tn Grk “And it happened that when.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:29] 5 sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[19:29] 6 tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.
[19:29] sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[19:30] 8 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 9 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
[19:30] 10 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 11 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 12 tn Grk “sent ahead and went and found.”
[19:32] 13 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 15 tn Grk “said to them.”
[19:35] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 17 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 19 tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.
[19:36] 20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 21 tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”
[19:37] 22 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
[19:37] 23 sn See the note on the name Mount of Olives in v. 29.
[19:37] 24 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 25 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
[19:37] 26 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 27 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 28 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 29 sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.
[19:38] 30 sn A quotation from Ps 118:26.
[19:39] 31 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
[19:39] 32 sn See the note on Pharisees in 5:17.
[19:39] 33 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 34 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
[19:40] 36 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
[19:41] 37 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 39 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
[19:42] 40 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 41 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 42 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
[19:43] 43 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 44 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 45 tn Grk “They will raze you to the ground.”
[19:44] sn The singular pronoun you refers to the city of Jerusalem personified.
[19:44] 46 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 47 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 48 tn Grk “leave stone on stone.”
[19:44] 49 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
[19:44] sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
[19:45] 50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 52 tn Grk “the temple” (also in v. 47).
[19:45] sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.
[19:45] 53 sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[19:46] 54 sn A quotation from Isa 56:7.
[19:46] 55 tn Or “a hideout” (see L&N 1.57).
[19:46] 56 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[19:47] 57 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[19:47] 58 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 59 tn Grk “to destroy.”
[19:47] sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
[19:48] 60 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 61 tn Grk “they did not find the thing that they might do.”
[19:48] 62 sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.
[20:1] 63 tn Grk “Now it happened that one.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:1] 64 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 65 tn Grk “the temple.”
[20:1] 67 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 68 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
[20:2] 69 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 70 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 71 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
[20:3] 72 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 73 sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.
[20:4] 74 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[20:4] sn The question is whether John’s ministry was of divine or human origin.
[20:5] 75 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 76 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 77 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
[20:8] 78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 79 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[20:8] 80 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
[20:9] 81 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
[20:9] 82 tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë13 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë1 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA27 places τις in brackets, indicating some doubts as to its authenticity.
[20:9] 83 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[20:9] 84 sn The leasing of land to tenant farmers was common in this period.
[20:10] 85 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 86 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
[20:10] 87 tn Grk “from the fruit of the vineyard.”
[20:10] 88 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
[20:10] sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
[20:11] 89 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 90 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[20:12] 91 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
[20:13] 92 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 93 tn Grk “my beloved son.” See comment at Luke 3:22.
[20:13] sn The owner’s decision to send his one dear son represents God sending Jesus.
[20:15] 94 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 95 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 96 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[20:16] 97 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[20:16] 98 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 99 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
[20:17] 100 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 101 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[20:17] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[20:18] 102 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 103 tn Grk “on whomever it falls, it will crush him.”
[20:18] sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
[20:19] 104 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 105 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 106 tn Grk “tried to lay hands on him.”
[20:19] 107 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 108 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 109 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 110 tn Grk “so that they might catch him in some word.”
[20:20] 111 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
[20:21] 112 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 113 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 114 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
[20:22] 115 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[20:22] 116 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[20:22] 117 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 118 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 119 tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).
[20:24] 120 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[20:24] sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.
[20:24] 121 tn Or “whose likeness.”
[20:24] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[20:24] 122 tn Grk “whose likeness and inscription does it have?”
[20:25] 123 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 124 sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[20:26] 125 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 126 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 127 tn Grk “to trap him in a saying.”
[20:27] 129 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.
[20:27] 130 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 131 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 132 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
[20:28] 133 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 134 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 135 sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[20:29] 136 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 137 tc Most
[20:33] 138 sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.
[20:33] 139 tn Grk “For the seven had her as wife.”
[20:34] 140 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
[20:34] 141 tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.
[20:35] 142 tn Grk “to attain to.”
[20:35] 143 sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.
[20:36] 144 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[20:36] 145 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 146 tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).
[20:37] 147 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 148 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 149 sn A quotation from Exod 3:6.
[20:38] 150 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[20:38] 151 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 152 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 153 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 154 sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.
[20:40] 155 sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.
[20:41] 156 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 157 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[20:41] sn See the note on Christ in 2:11.
[20:41] 158 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[20:42] 159 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[20:43] 160 sn A quotation from Ps 110:1.
[20:44] 161 tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
[20:45] 162 tn Here δέ (de) has not been translated.
[20:45] 163 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 164 tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.
[20:46] 165 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 166 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 167 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.
[20:46] 168 sn See Luke 14:1-14.
[20:46] 169 sn See the note on synagogues in 4:15.
[20:47] 170 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 171 sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.
[20:47] 172 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
[21:1] 173 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 174 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.
[21:1] 175 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[21:1] sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).
[21:2] 176 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
[21:3] 177 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:3] 178 tn Grk “Truly, I say to you.”
[21:3] 179 sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[21:4] 180 tn Grk “out of what abounded to them.”
[21:4] 181 tn Or “put in her entire livelihood.”
[21:5] 182 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:5] 183 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[21:5] 184 tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.
[21:5] 185 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:6] 186 sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[21:6] 187 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
[21:7] 188 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
[21:7] 189 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[21:7] 190 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[21:8] 192 tn Here δέ (de) has not been translated.
[21:8] 193 tn Or “Be on guard.”
[21:8] 194 tn That is, “I am the Messiah.”
[21:9] 195 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
[21:9] 196 tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).
[21:9] 197 sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
[21:10] 198 tn For the translation “rise up in arms” see L&N 55.2.
[21:11] 199 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[21:11] 200 tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.
[21:11] 201 sn See Jer 4:13-22; 14:12; 21:6-7.
[21:12] 202 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
[21:12] 203 tn Grk “will lay their hands on you.”
[21:12] 204 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
[21:12] 205 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:13] 206 tn Grk “This will turn out to you for [a] testimony.”
[21:14] 207 tn Grk “determine in your hearts.”
[21:14] 208 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
[21:15] 209 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 210 tn Grk “and wisdom.”
[21:16] 211 sn To confess Christ might well mean rejection by one’s own family, even by parents.
[21:16] 212 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[21:17] 213 sn See Luke 6:22, 27; 1 Cor 1:25-31.
[21:18] 214 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 215 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
[21:19] 216 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
[21:19] 217 tc Some important Greek witnesses plus the majority of
[21:19] 218 tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
[21:20] 219 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 220 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 221 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 222 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in
[21:21] 223 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[21:21] 224 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 225 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 226 tn Or “of punishment.” This is a time of judgment.
[21:22] 227 tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
[21:23] 228 sn Great distress means that this is a period of great judgment.
[21:24] 229 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 230 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 231 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
[21:24] 232 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 233 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[21:25] 234 sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
[21:25] 235 tn Grk “distress of nations.”
[21:25] 236 tn Or “in consternation” (L&N 32.9).
[21:26] 237 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
[21:26] 238 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[21:27] 239 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
[21:27] 240 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[21:28] 241 sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
[21:28] 242 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
[21:29] 243 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:29] 244 tn Grk “all the trees.”
[21:30] 245 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.
[21:31] 246 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[21:31] 247 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
[21:32] 248 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:32] 249 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[21:33] 250 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[21:34] 251 tn Grk “watch out for yourselves.”
[21:34] sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
[21:34] 252 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
[21:35] 253 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
[21:35] 254 tn Or “come upon.”
[21:35] 255 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
[21:36] 256 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 257 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[21:37] 258 tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.
[21:37] 259 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:37] 260 tn Grk “in the temple.”
[21:37] 261 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
[21:37] 262 tn Grk “at the mountain called ‘of Olives.’”
[21:37] sn See the note on the phrase Mount of Olives in 19:29.
[21:38] 263 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
[21:38] 264 tc Some
[21:38] tn Grk “in the temple.”
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