Lukas 10:1-12
Konteks10:1 After this 1 the Lord appointed seventy-two 2 others and sent them on ahead of him two by two into every town 3 and place where he himself was about to go. 10:2 He 4 said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest 5 to send out 6 workers into his harvest. 10:3 Go! I 7 am sending you out like lambs 8 surrounded by wolves. 9 10:4 Do not carry 10 a money bag, 11 a traveler’s bag, 12 or sandals, and greet no one on the road. 13 10:5 Whenever 14 you enter a house, 15 first say, ‘May peace 16 be on this house!’ 10:6 And if a peace-loving person 17 is there, your peace will remain on him, but if not, it will return to you. 18 10:7 Stay 19 in that same house, eating and drinking what they give you, 20 for the worker deserves his pay. 21 Do not move around from house to house. 10:8 Whenever 22 you enter a town 23 and the people 24 welcome you, eat what is set before you. 10:9 Heal 25 the sick in that town 26 and say to them, ‘The kingdom of God 27 has come upon 28 you!’ 10:10 But whenever 29 you enter a town 30 and the people 31 do not welcome 32 you, go into its streets 33 and say, 10:11 ‘Even the dust of your town 34 that clings to our feet we wipe off 35 against you. 36 Nevertheless know this: The kingdom of God has come.’ 37 10:12 I tell you, it will be more bearable on that day for Sodom 38 than for that town! 39
Lukas 17:1--20:47
Konteks17:1 Jesus 40 said to his disciples, “Stumbling blocks are sure to come, but woe 41 to the one through whom they come! 17:2 It would be better for him to have a millstone 42 tied around his neck and be thrown into the sea 43 than for him to cause one of these little ones to sin. 44 17:3 Watch 45 yourselves! If 46 your brother 47 sins, rebuke him. If 48 he repents, forgive him. 17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive 49 him.”
17:5 The 50 apostles said to the Lord, “Increase our faith!” 51 17:6 So 52 the Lord replied, 53 “If 54 you had faith the size of 55 a mustard seed, you could say to this black mulberry 56 tree, ‘Be pulled out by the roots and planted in the sea,’ 57 and it would obey 58 you.
17:7 “Would any one of you say 59 to your slave 60 who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 61 17:8 Won’t 62 the master 63 instead say to him, ‘Get my dinner ready, and make yourself ready 64 to serve me while 65 I eat and drink. Then 66 you may eat and drink’? 17:9 He won’t thank the slave because he did what he was told, 67 will he? 68 17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; 69 we have only done what was our duty.’” 70
17:11 Now on 71 the way to Jerusalem, 72 Jesus 73 was passing along 74 between Samaria and Galilee. 17:12 As 75 he was entering 76 a village, ten men with leprosy 77 met him. They 78 stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy 79 on us.” 17:14 When 80 he saw them he said, “Go 81 and show yourselves to the priests.” 82 And 83 as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising 84 God with a loud voice. 17:16 He 85 fell with his face to the ground 86 at Jesus’ feet and thanked him. 87 (Now 88 he was a Samaritan.) 89 17:17 Then 90 Jesus said, 91 “Were 92 not ten cleansed? Where are the other 93 nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” 94 17:19 Then 95 he said to the man, 96 “Get up and go your way. Your faith has made you well.” 97
17:20 Now at one point 98 the Pharisees 99 asked Jesus 100 when the kingdom of God 101 was coming, so he answered, “The kingdom of God is not coming with signs 102 to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is 103 in your midst.” 104
17:22 Then 105 he said to the disciples, “The days are coming when you will desire to see one of the days 106 of the Son of Man, and you will not see it. 17:23 Then people 107 will say to you, ‘Look, there he is!’ 108 or ‘Look, here he is!’ Do not go out or chase after them. 109 17:24 For just like the lightning flashes 110 and lights up the sky from one side to the other, so will the Son of Man be in his day. 111 17:25 But first he must 112 suffer many things and be rejected by this generation. 17:26 Just 113 as it was 114 in the days of Noah, 115 so too it will be in the days of the Son of Man. 17:27 People 116 were eating, 117 they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then 118 the flood came and destroyed them all. 119 17:28 Likewise, just as it was 120 in the days of Lot, people 121 were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. 122 17:30 It will be the same on the day the Son of Man is revealed. 17:31 On that day, anyone who is on the roof, 123 with his goods in the house, must not come down 124 to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! 125 17:33 Whoever tries to keep 126 his life will lose it, but whoever loses his life 127 will preserve it. 17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. 128 17:35 There will be two women grinding grain together; 129 one will be taken and the other left.”
17:36 [[EMPTY]] 13017:37 Then 131 the disciples 132 said 133 to him, “Where, 134 Lord?” He replied to them, “Where the dead body 135 is, there the vultures 136 will gather.” 137
18:1 Then 138 Jesus 139 told them a parable to show them they should always 140 pray and not lose heart. 141 18:2 He said, 142 “In a certain city 143 there was a judge 144 who neither feared God nor respected people. 145 18:3 There was also a widow 146 in that city 147 who kept coming 148 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 149 a while he refused, but later on 150 he said to himself, ‘Though I neither fear God nor have regard for people, 151 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 152 by her unending pleas.’” 153 18:6 And the Lord said, “Listen to what the unrighteous judge says! 154 18:7 Won’t 155 God give justice to his chosen ones, who cry out 156 to him day and night? 157 Will he delay 158 long to help them? 18:8 I tell you, he will give them justice speedily. 159 Nevertheless, when the Son of Man comes, will he find faith 160 on earth?”
18:9 Jesus 161 also told this parable to some who were confident that they were righteous and looked down 162 on everyone else. 18:10 “Two men went up 163 to the temple to pray, one a Pharisee 164 and the other a tax collector. 165 18:11 The Pharisee stood and prayed about himself like this: 166 ‘God, I thank 167 you that I am not like other people: 168 extortionists, 169 unrighteous people, 170 adulterers – or even like this tax collector. 171 18:12 I fast twice 172 a week; I give a tenth 173 of everything I get.’ 18:13 The tax collector, however, stood 174 far off and would not even look up 175 to heaven, but beat his breast and said, ‘God, be merciful 176 to me, sinner that I am!’ 177 18:14 I tell you that this man went down to his home justified 178 rather than the Pharisee. 179 For everyone who exalts 180 himself will be humbled, but he who humbles himself will be exalted.”
18:15 Now people 181 were even bringing their babies 182 to him for him to touch. 183 But when the disciples saw it, they began to scold those who brought them. 184 18:16 But Jesus called for the children, 185 saying, “Let the little children come to me and do not try to stop them, for the kingdom of God 186 belongs to such as these. 187 18:17 I tell you the truth, 188 whoever does not receive 189 the kingdom of God like a child 190 will never 191 enter it.”
18:18 Now 192 a certain ruler 193 asked him, “Good teacher, what must I do to inherit eternal life?” 194 18:19 Jesus 195 said to him, “Why do you call me good? 196 No one is good except God alone. 18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” 197 18:21 The man 198 replied, “I have wholeheartedly obeyed 199 all these laws 200 since my youth.” 201 18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have 202 and give the money 203 to the poor, 204 and you will have treasure 205 in heaven. Then 206 come, follow me.” 18:23 But when the man 207 heard this he became very sad, 208 for he was extremely wealthy. 18:24 When Jesus noticed this, 209 he said, “How hard 210 it is for the rich to enter the kingdom of God! 211 18:25 In fact, it is easier for a camel to go through the eye of a needle 212 than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then 213 who can be saved?” 214 18:27 He replied, “What is impossible 215 for mere humans 216 is possible for God.” 18:28 And Peter said, “Look, we have left everything we own 217 to follow you!” 218 18:29 Then 219 Jesus 220 said to them, “I tell you the truth, 221 there is no one who has left home or wife or brothers 222 or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more 223 in this age 224 – and in the age to come, eternal life.” 225
18:31 Then 226 Jesus 227 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 228 and everything that is written about the Son of Man by the prophets will be accomplished. 229 18:32 For he will be handed over 230 to the Gentiles; he will be mocked, 231 mistreated, 232 and spat on. 233 18:33 They will flog him severely 234 and kill him. Yet 235 on the third day he will rise again.” 18:34 But 236 the twelve 237 understood none of these things. This 238 saying was hidden from them, and they did not grasp 239 what Jesus meant. 240
18:35 As 241 Jesus 242 approached 243 Jericho, 244 a blind man was sitting by the road begging. 18:36 When he heard a crowd going by, he asked what was going on. 18:37 They 245 told him, “Jesus the Nazarene is passing by.” 18:38 So 246 he called out, 247 “Jesus, Son of David, 248 have mercy 249 on me!” 18:39 And those who were in front 250 scolded 251 him to get him to be quiet, but he shouted 252 even more, “Son of David, have mercy on me!” 18:40 So 253 Jesus stopped and ordered the beggar 254 to be brought to him. When the man 255 came near, Jesus 256 asked him, 18:41 “What do you want me to do for you?” He replied, 257 “Lord, let me see again.” 258 18:42 Jesus 259 said to him, “Receive 260 your sight; your faith has healed you.” 261 18:43 And immediately he regained 262 his sight and followed Jesus, 263 praising 264 God. When 265 all the people saw it, they too 266 gave praise to God.
19:1 Jesus 267 entered Jericho 268 and was passing through it. 19:2 Now 269 a man named Zacchaeus was there; he was a chief tax collector 270 and was rich. 19:3 He 271 was trying to get a look at Jesus, 272 but being a short man he could not see over the crowd. 273 19:4 So 274 he ran on ahead and climbed up into a sycamore tree 275 to see him, because Jesus 276 was going to pass that way. 19:5 And when Jesus came to that place, he looked up 277 and said to him, “Zacchaeus, come down quickly, 278 because I must 279 stay at your house today.” 280 19:6 So he came down quickly 281 and welcomed Jesus 282 joyfully. 283 19:7 And when the people 284 saw it, they all complained, 285 “He has gone in to be the guest of a man who is a sinner.” 286 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 287 to the poor, and if 288 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 289 Jesus said to him, “Today salvation 290 has come to this household, 291 because he too is a son of Abraham! 292 19:10 For the Son of Man came 293 to seek and to save the lost.”
19:11 While the people were listening to these things, Jesus 294 proceeded to tell a parable, because he was near to Jerusalem, 295 and because they thought 296 that the kingdom of God 297 was going to 298 appear immediately. 19:12 Therefore he said, “A nobleman 299 went to a distant country to receive 300 for himself a kingdom and then return. 301 19:13 And he summoned ten of his slaves, 302 gave them ten minas, 303 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 304 hated 305 him and sent a delegation after him, saying, ‘We do not want this man 306 to be king 307 over us!’ 19:15 When 308 he returned after receiving the kingdom, he summoned 309 these slaves to whom he had given the money. He wanted 310 to know how much they had earned 311 by trading. 19:16 So 312 the first one came before him and said, ‘Sir, 313 your mina 314 has made ten minas more.’ 19:17 And the king 315 said to him, ‘Well done, good slave! Because you have been faithful 316 in a very small matter, you will have authority 317 over ten cities.’ 19:18 Then 318 the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So 319 the king 320 said to him, ‘And you are to be over five cities.’ 19:20 Then another 321 slave 322 came and said, ‘Sir, here is 323 your mina that I put away for safekeeping 324 in a piece of cloth. 325 19:21 For I was afraid of you, because you are a severe 326 man. You withdraw 327 what you did not deposit 328 and reap what you did not sow.’ 19:22 The king 329 said to him, ‘I will judge you by your own words, 330 you wicked slave! 331 So you knew, did you, that I was a severe 332 man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put 333 my money in the bank, 334 so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, 335 ‘Take the mina from him, and give it to the one who has ten.’ 336 19:25 But 337 they said to him, ‘Sir, he has ten minas already!’ 338 19:26 ‘I tell you that everyone who has will be given more, 339 but from the one who does not have, even what he has will be taken away. 340 19:27 But as for these enemies of mine who did not want me to be their king, 341 bring them here and slaughter 342 them 343 in front of me!’”
19:28 After Jesus 344 had said this, he continued on ahead, 345 going up to Jerusalem. 346 19:29 Now 347 when he approached Bethphage 348 and Bethany, at the place called the Mount of Olives, 349 he sent two of the disciples, 19:30 telling them, 350 “Go to the village ahead of you. 351 When 352 you enter it, you will find a colt tied there that has never been ridden. 353 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 354 it.’” 19:32 So those who were sent ahead found 355 it exactly 356 as he had told them. 19:33 As 357 they were untying the colt, its owners asked them, 358 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 359 they brought it to Jesus, threw their cloaks 360 on the colt, 361 and had Jesus get on 362 it. 19:36 As 363 he rode along, they 364 spread their cloaks on the road. 19:37 As he approached the road leading down from 365 the Mount of Olives, 366 the whole crowd of his 367 disciples began to rejoice 368 and praise 369 God with a loud voice for all the mighty works 370 they had seen: 371 19:38 “Blessed is the king 372 who comes in the name of the Lord! 373 Peace in heaven and glory in the highest!” 19:39 But 374 some of the Pharisees 375 in the crowd said to him, “Teacher, rebuke your disciples.” 376 19:40 He answered, 377 “I tell you, if they 378 keep silent, the very stones 379 will cry out!”
19:41 Now 380 when Jesus 381 approached 382 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 383 even you, the things that make for peace! 384 But now they are hidden 385 from your eyes. 19:43 For the days will come upon you when your enemies will build 386 an embankment 387 against you and surround you and close in on you from every side. 19:44 They will demolish you 388 – you and your children within your walls 389 – and they will not leave within you one stone 390 on top of another, 391 because you did not recognize the time of your visitation from God.” 392
19:45 Then 393 Jesus 394 entered the temple courts 395 and began to drive out those who were selling things there, 396 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 397 but you have turned it into a den 398 of robbers!” 399
19:47 Jesus 400 was teaching daily in the temple courts. The chief priests and the experts in the law 401 and the prominent leaders among the people were seeking to assassinate 402 him, 19:48 but 403 they could not find a way to do it, 404 for all the people hung on his words. 405
20:1 Now one 406 day, as Jesus 407 was teaching the people in the temple courts 408 and proclaiming 409 the gospel, the chief priests and the experts in the law 410 with the elders came up 411 20:2 and said to him, 412 “Tell us: By what authority 413 are you doing these things? 414 Or who it is who gave you this authority?” 20:3 He answered them, 415 “I will also ask you a question, and you tell me: 20:4 John’s baptism 416 – was it from heaven or from people?” 417 20:5 So 418 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 419 they replied that they did not know 420 where it came from. 20:8 Then 421 Jesus said to them, “Neither will I tell you 422 by whose authority 423 I do these things.”
20:9 Then 424 he began to tell the people this parable: “A man 425 planted a vineyard, 426 leased it to tenant farmers, 427 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 428 to the tenants so that they would give 429 him his portion of the crop. 430 However, the tenants beat his slave 431 and sent him away empty-handed. 20:11 So 432 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 433 20:12 So 434 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 435 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 436 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 437 they threw him out of the vineyard and killed 438 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 439 those tenants and give the vineyard to others.” 440 When the people 441 heard this, they said, “May this never happen!” 442 20:17 But Jesus 443 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’? 444 20:18 Everyone who falls on this stone will be broken to pieces, 445 and the one on whom it falls will be crushed.” 446 20:19 Then 447 the experts in the law 448 and the chief priests wanted to arrest 449 him that very hour, because they realized he had told this parable against them. But 450 they were afraid of the people.
20:20 Then 451 they watched him carefully and sent spies who pretended to be sincere. 452 They wanted to take advantage of what he might say 453 so that they could deliver him up to the authority and jurisdiction 454 of the governor. 20:21 Thus 455 they asked him, “Teacher, we know that you speak and teach correctly, 456 and show no partiality, but teach the way of God in accordance with the truth. 457 20:22 Is it right 458 for us to pay the tribute tax 459 to Caesar 460 or not?” 20:23 But Jesus 461 perceived their deceit 462 and said to them, 20:24 “Show me a denarius. 463 Whose image 464 and inscription are on it?” 465 They said, “Caesar’s.” 20:25 So 466 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 467 20:26 Thus 468 they were unable in the presence of the people to trap 469 him with his own words. 470 And stunned 471 by his answer, they fell silent.
20:27 Now some Sadducees 472 (who contend that there is no resurrection) 473 came to him. 20:28 They asked him, 474 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 475 must marry 476 the widow and father children 477 for his brother. 478 20:29 Now there were seven brothers. The first one married a woman 479 and died without children. 20:30 The second 480 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? 481 For all seven had married her.” 482
20:34 So 483 Jesus said to them, “The people of this age 484 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 485 that age and in the resurrection from the dead neither marry nor are given in marriage. 486 20:36 In fact, they can no longer die, because they are equal to angels 487 and are sons of God, since they are 488 sons 489 of the resurrection. 20:37 But even Moses revealed that the dead are raised 490 in the passage about the bush, 491 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 492 20:38 Now he is not God of the dead, but of the living, 493 for all live before him.” 494 20:39 Then 495 some of the experts in the law 496 answered, “Teacher, you have spoken well!” 497 20:40 For they did not dare any longer to ask 498 him anything.
20:41 But 499 he said to them, “How is it that they say that the Christ 500 is David’s son? 501 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 502 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 503
20:44 If David then calls him ‘Lord,’ how can he be his son?” 504
20:45 As 505 all the people were listening, Jesus 506 said to his disciples, 20:46 “Beware 507 of the experts in the law. 508 They 509 like walking around in long robes, and they love elaborate greetings 510 in the marketplaces and the best seats 511 in the synagogues 512 and the places of honor at banquets. 20:47 They 513 devour 514 widows’ property, 515 and as a show make long prayers. They will receive a more severe punishment.”
[10:1] 1 tn Grk “And after these things.” Here δέ (de) has not been translated.
[10:1] 2 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
[10:2] 4 tn Here δέ (de) has not been translated.
[10:2] 5 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[10:2] 6 tn Grk “to thrust out.”
[10:3] 7 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:3] 8 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.
[10:3] 9 sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.
[10:4] 10 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
[10:4] 11 tn Traditionally, “a purse.”
[10:4] 12 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:4] 13 tn Or “no one along the way.”
[10:5] 14 tn Here δέ (de) has not been translated.
[10:5] 15 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
[10:5] 16 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
[10:6] 17 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
[10:6] 18 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
[10:7] 19 tn Here δέ (de) has not been translated.
[10:7] 20 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
[10:7] 21 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
[10:8] 22 tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:8] 23 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
[10:8] 24 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:9] 25 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:9] sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
[10:9] 26 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
[10:9] 27 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[10:9] 28 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
[10:10] 29 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
[10:10] 31 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:10] 32 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
[10:10] 33 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
[10:11] 35 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
[10:11] 36 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
[10:11] 37 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
[10:12] 38 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
[17:1] 40 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[17:1] 41 sn See Luke 6:24-26.
[17:2] 42 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).
[17:2] sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
[17:2] 43 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”
[17:2] 44 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
[17:3] 45 tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.
[17:3] 46 tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.
[17:3] 47 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[17:3] 48 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:4] 49 sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.
[17:5] 50 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 51 sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.
[17:6] 52 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[17:6] 54 tn This is a mixed condition, with ἄν (an) in the apodosis.
[17:6] 55 tn Grk “faith as,” “faith like.”
[17:6] 56 sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
[17:6] 57 tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).
[17:6] 58 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
[17:7] 59 tn Grk “Who among you, having a slave… would say to him.”
[17:7] 60 tn See the note on the word “slave” in 7:2.
[17:7] 61 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.
[17:8] 62 tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.
[17:8] 63 tn Grk “he”; the referent has been specified in the translation for clarity.
[17:8] 64 tn Grk “and gird yourself” (with an apron or towel, in preparation for service).
[17:8] 65 tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”
[17:8] 66 tn Grk “after these things.”
[17:9] 67 tn Grk “did what was commanded.”
[17:9] 68 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.
[17:10] 69 tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).
[17:10] 70 tn Or “we have only done what we were supposed to do.”
[17:11] 71 tn Grk “Now it happened that on.” 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.
[17:11] 72 sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.
[17:11] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[17:11] 73 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[17:11] 74 tn Or “was traveling about.”
[17:12] 75 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 76 tn The participle εἰσερχομένου (eisercomenou) is taken temporally.
[17:12] 77 sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[17:12] 78 tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.
[17:13] 79 sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).
[17:14] 80 tn Καί (kai) has not been translated because of differences between Greek and English style.
[17:14] 81 tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).
[17:14] 82 sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).
[17:14] 83 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[17:15] 84 tn Grk “glorifying God.”
[17:16] 85 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 86 tn Grk “he fell on his face” (an idiom for complete prostration).
[17:16] 87 sn And thanked him. This action recognized God’s healing work through Jesus.
[17:16] 88 tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.
[17:16] 89 sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).
[17:17] 90 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:17] 91 tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.
[17:17] 92 tn The Greek construction used here (οὐχί, ouci) expects a positive reply.
[17:17] 93 tn The word “other” is implied in the context.
[17:18] 94 sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.
[17:19] 95 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:19] 96 tn Grk “to him”; the referent has been specified in the translation for clarity.
[17:19] 97 tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.
[17:20] 98 tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
[17:20] 99 sn See the note on Pharisees in 5:17.
[17:20] 100 tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.
[17:20] 101 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[17:20] 102 tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.
[17:21] 103 tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.
[17:21] 104 tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.
[17:22] 105 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:22] 106 sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.
[17:23] 107 tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:23] 108 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
[17:23] 109 sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
[17:24] 110 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
[17:24] 111 tc Some very important
[17:25] 112 sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).
[17:26] 113 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:26] 114 tn Or “as it happened.”
[17:26] 115 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
[17:27] 116 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
[17:27] 117 tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.
[17:27] 118 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:27] 119 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
[17:28] 120 tn Or “as it happened.”
[17:28] 121 tn Grk “they.” The plural in Greek is indefinite, referring to people in general.
[17:29] 122 sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).
[17:31] 123 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[17:31] 124 sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.
[17:32] 125 sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.
[17:33] 126 tn Or “tries to preserve”; Grk “seeks to gain.”
[17:33] sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).
[17:33] 127 sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).
[17:34] 128 sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
[17:35] 129 tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.
[17:36] 130 tc Several
[17:37] 131 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:37] 132 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
[17:37] 133 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
[17:37] 134 sn The question “Where, Lord?” means, “Where will the judgment take place?”
[17:37] 136 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.
[17:37] sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.
[17:37] 137 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[18:1] 138 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 139 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 140 tn Or “should pray at all times” (L&N 67.88).
[18:1] 141 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
[18:2] 142 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
[18:2] 144 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 145 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 146 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 148 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 149 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 150 tn Grk “after these things.”
[18:4] 151 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 152 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 153 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 154 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
[18:7] 155 tn Here δέ (de) has not been translated.
[18:7] 156 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
[18:7] 157 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 158 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
[18:8] 159 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
[18:8] 160 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
[18:9] 161 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 162 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[18:10] 163 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
[18:10] 164 sn See the note on Pharisees in 5:17.
[18:10] 165 sn See the note on tax collectors in 3:12.
[18:11] 166 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
[18:11] 167 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
[18:11] 168 tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
[18:11] 169 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
[18:11] 170 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
[18:11] 171 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
[18:12] 172 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
[18:13] 174 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 175 tn Grk “even lift up his eyes” (an idiom).
[18:13] 176 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
[18:13] 177 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
[18:14] 178 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
[18:14] 179 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 180 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
[18:15] 182 tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).
[18:15] 183 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).
[18:15] 184 tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.
[18:16] 185 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
[18:16] 186 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[18:16] 187 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[18:17] 188 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:17] 189 sn On receive see John 1:12.
[18:17] 190 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
[18:17] 191 tn The negation in Greek used here (οὐ μή, ou mh) is very strong.
[18:18] 192 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[18:18] 193 sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.
[18:18] 194 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.
[18:19] 195 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:19] 196 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
[18:20] 197 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
[18:21] 198 tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[18:21] 199 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[18:21] 200 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[18:21] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
[18:21] 201 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
[18:22] 202 sn See Luke 14:33.
[18:22] 203 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[18:22] 204 sn See Luke 1:50-53; 6:20-23; 14:12-14.
[18:22] 205 sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[18:22] 206 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
[18:23] 207 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[18:23] 208 tn Or “very distressed” (L&N 25.277).
[18:24] 209 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of
[18:24] tn Grk “him.”
[18:24] 210 sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
[18:24] 211 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[18:25] 212 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
[18:26] 213 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[18:26] 214 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[18:27] 215 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
[18:27] 216 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.
[18:28] 217 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
[18:28] 218 tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[18:29] 219 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:29] 220 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:29] 221 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:29] 222 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
[18:30] 223 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
[18:30] 224 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[18:30] 225 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
[18:31] 226 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 227 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 228 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 229 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
[18:32] 230 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
[18:32] 231 sn See Luke 22:63; 23:11, 36.
[18:32] 232 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 233 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
[18:33] 234 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[18:33] 235 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[18:34] 236 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[18:34] 237 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
[18:34] 238 tn Grk “And this.” Here καί (kai) has not been translated.
[18:34] 239 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
[18:34] 240 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
[18:35] 241 tn Grk “Now it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[18:35] 242 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[18:35] 243 tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
[18:35] 244 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[18:37] 245 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
[18:38] 246 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
[18:38] 247 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[18:38] 248 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[18:38] 249 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
[18:39] 250 sn That is, those who were at the front of the procession.
[18:39] 251 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[18:39] 252 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
[18:40] 253 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
[18:40] 254 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
[18:40] 255 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
[18:40] 256 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:41] 258 tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
[18:42] 259 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:42] 260 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
[18:42] 261 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
[18:43] 262 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
[18:43] 263 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[18:43] 264 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
[18:43] 265 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:43] 266 tn The word “too” has been supplied for stylistic reasons.
[19:1] 267 tn Grk “And entering, he passed through”; 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.
[19:1] 268 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[19:2] 269 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[19:2] 270 sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).
[19:3] 271 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:3] 272 tn Grk “He was trying to see who Jesus was.”
[19:3] 273 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
[19:4] 274 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
[19:4] 275 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
[19:4] 276 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
[19:5] 277 tc Most
[19:5] 278 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
[19:5] 279 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
[19:5] 280 sn On today here and in v. 9, see the note on today in 2:11.
[19:6] 281 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
[19:6] 282 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:6] 283 tn The participle χαίρων (cairwn) has been taken as indicating manner.
[19:6] sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
[19:7] 284 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
[19:7] 285 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.
[19:7] 286 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
[19:8] 287 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
[19:8] 288 tn This is a first class condition in the Greek text. It virtually confesses fraud.
[19:9] 289 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
[19:9] 290 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
[19:9] 291 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
[19:9] 292 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
[19:10] 293 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
[19:11] 294 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:11] 295 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:11] 296 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
[19:11] 297 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
[19:11] 298 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
[19:12] 299 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
[19:12] 300 sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
[19:12] 301 sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4
[19:13] 302 tn See the note on the word “slave” in 7:2.
[19:13] 303 sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.
[19:14] 304 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
[19:14] 305 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 306 tn Grk “this one” (somewhat derogatory in this context).
[19:15] 308 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.
[19:15] 309 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
[19:15] 310 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
[19:15] 311 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
[19:16] 312 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
[19:16] 313 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
[19:16] 314 tn See the note on the word “minas” in v. 13.
[19:17] 315 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:17] 316 tn See Luke 16:10.
[19:17] 317 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
[19:18] 318 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:19] 319 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
[19:19] 320 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:20] 321 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
[19:20] 322 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
[19:20] 324 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”
[19:20] 325 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
[19:21] 326 tn Or “exacting,” “harsh,” “hard.”
[19:21] 327 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.
[19:21] 328 tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
[19:22] 329 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:22] 330 tn Grk “out of your own mouth” (an idiom).
[19:22] 331 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
[19:22] 332 tn Or “exacting,” “harsh,” “hard.”
[19:23] 333 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
[19:23] 334 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
[19:24] 335 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
[19:24] 336 tn Grk “the ten minas.”
[19:25] 337 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
[19:25] 338 tc A few
[19:26] 339 tn Grk “to everyone who has, he will be given more.”
[19:26] sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
[19:26] 340 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
[19:27] 341 tn Grk “to rule over them.”
[19:27] 342 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 343 sn Slaughter them. To reject the king is to face certain judgment from him.
[19:28] 344 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:28] 345 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
[19:28] 346 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] 347 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] 348 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] 349 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] 351 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 352 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] 353 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 354 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 355 tn Grk “sent ahead and went and found.”
[19:32] 356 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 357 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 358 tn Grk “said to them.”
[19:35] 359 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 360 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 362 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] 363 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 364 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] 365 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] 366 sn See the note on the name Mount of Olives in v. 29.
[19:37] 367 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 368 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] 369 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 370 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 371 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 372 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] 373 sn A quotation from Ps 118:26.
[19:39] 374 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] 375 sn See the note on Pharisees in 5:17.
[19:39] 376 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 377 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] 379 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] 380 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 382 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] 383 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 384 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] 385 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] 386 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 387 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 388 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] 389 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] 390 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 391 tn Grk “leave stone on stone.”
[19:44] 392 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] 393 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 395 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] 396 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] 397 sn A quotation from Isa 56:7.
[19:46] 398 tn Or “a hideout” (see L&N 1.57).
[19:46] 399 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] 400 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] 401 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 402 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] 403 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 404 tn Grk “they did not find the thing that they might do.”
[19:48] 405 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] 406 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] 407 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 408 tn Grk “the temple.”
[20:1] 410 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 411 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] 412 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 413 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 414 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] 415 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 416 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] 417 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] 418 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 419 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 420 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] 421 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 422 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] 423 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] 424 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] 425 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] 426 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] 427 sn The leasing of land to tenant farmers was common in this period.
[20:10] 428 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 429 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] 430 tn Grk “from the fruit of the vineyard.”
[20:10] 431 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] 432 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 433 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] 434 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] 435 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 436 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] 437 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 438 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 439 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] 440 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] 441 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 442 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] 443 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 444 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] 445 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 446 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] 447 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 448 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 449 tn Grk “tried to lay hands on him.”
[20:19] 450 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 451 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 452 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 453 tn Grk “so that they might catch him in some word.”
[20:20] 454 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] 455 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 456 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 457 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] 458 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] 459 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] 460 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 461 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 462 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] 463 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] 464 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] 465 tn Grk “whose likeness and inscription does it have?”
[20:25] 466 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 467 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] 468 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 469 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 470 tn Grk “to trap him in a saying.”
[20:27] 472 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] 473 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 474 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 475 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] 476 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 477 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 478 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] 479 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 480 tc Most
[20:33] 481 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] 482 tn Grk “For the seven had her as wife.”
[20:34] 483 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] 484 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] 485 tn Grk “to attain to.”
[20:35] 486 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] 487 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] 488 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 489 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] 490 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 491 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 492 sn A quotation from Exod 3:6.
[20:38] 493 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] 494 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 495 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 496 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 497 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] 498 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] 499 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 500 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] 501 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] 502 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] 503 sn A quotation from Ps 110:1.
[20:44] 504 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] 505 tn Here δέ (de) has not been translated.
[20:45] 506 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 507 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] 508 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 509 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 510 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] 511 sn See Luke 14:1-14.
[20:46] 512 sn See the note on synagogues in 4:15.
[20:47] 513 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 514 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] 515 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).
