Lukas 13:1--24:53
Konteks13:1 Now 1 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 2 13:2 He 3 answered them, “Do you think these Galileans were worse sinners 4 than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, 5 you will all perish as well! 6 13:4 Or those eighteen who were killed 7 when the tower in Siloam fell on them, 8 do you think they were worse offenders than all the others who live in Jerusalem? 9 13:5 No, I tell you! But unless you repent 10 you will all perish as well!” 11
13:6 Then 12 Jesus 13 told this parable: “A man had a fig tree 14 planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So 15 he said to the worker who tended the vineyard, ‘For 16 three years 17 now, I have come looking for fruit on this fig tree, and each time I inspect it 18 I find none. Cut 19 it down! Why 20 should it continue to deplete 21 the soil?’ 13:8 But the worker 22 answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 23 on it. 13:9 Then if 24 it bears fruit next year, 25 very well, 26 but if 27 not, you can cut it down.’”
13:10 Now he was teaching in one of the synagogues 28 on the Sabbath, 13:11 and a woman was there 29 who had been disabled by a spirit 30 for eighteen years. She 31 was bent over and could not straighten herself up completely. 32 13:12 When 33 Jesus saw her, he called her to him 34 and said, “Woman, 35 you are freed 36 from your infirmity.” 37 13:13 Then 38 he placed his hands on her, and immediately 39 she straightened up and praised God. 13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work 40 should be done! 41 So come 42 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 43 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 44 and lead it to water? 45 13:16 Then 46 shouldn’t 47 this woman, a daughter of Abraham whom Satan 48 bound for eighteen long 49 years, be released from this imprisonment 50 on the Sabbath day?” 13:17 When 51 he said this all his adversaries were humiliated, 52 but 53 the entire crowd was rejoicing at all the wonderful things 54 he was doing. 55
13:18 Thus Jesus 56 asked, 57 “What is the kingdom of God 58 like? 59 To 60 what should I compare it? 13:19 It is like a mustard seed 61 that a man took and sowed 62 in his garden. It 63 grew and became a tree, 64 and the wild birds 65 nested in its branches.” 66
13:20 Again 67 he said, “To what should I compare the kingdom of God? 68 13:21 It is like yeast that a woman took and mixed with 69 three measures 70 of flour until all the dough had risen.” 71
13:22 Then 72 Jesus 73 traveled throughout 74 towns 75 and villages, teaching and making his way toward 76 Jerusalem. 77 13:23 Someone 78 asked 79 him, “Lord, will only a few 80 be saved?” So 81 he said to them, 13:24 “Exert every effort 82 to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once 83 the head of the house 84 gets up 85 and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 86 let us in!’ 87 But he will answer you, 88 ‘I don’t know where you come from.’ 89 13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 90 13:27 But 91 he will reply, 92 ‘I don’t know where you come from! 93 Go away from me, all you evildoers!’ 94 13:28 There will be weeping and gnashing of teeth 95 when you see Abraham, Isaac, Jacob, 96 and all the prophets in the kingdom of God 97 but you yourselves thrown out. 98 13:29 Then 99 people 100 will come from east and west, and from north and south, and take their places at the banquet table 101 in the kingdom of God. 102 13:30 But 103 indeed, 104 some are last 105 who will be first, and some are first who will be last.”
13:31 At that time, 106 some Pharisees 107 came up and said to Jesus, 108 “Get away from here, 109 because Herod 110 wants to kill you.” 13:32 But 111 he said to them, “Go 112 and tell that fox, 113 ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 114 I will complete my work. 115 13:33 Nevertheless I must 116 go on my way today and tomorrow and the next day, because it is impossible 117 that a prophet should be killed 118 outside Jerusalem.’ 119 13:34 O Jerusalem, Jerusalem, 120 you who kill the prophets and stone those who are sent to you! 121 How often I have longed 122 to gather your children together as a hen gathers her chicks under her wings, but 123 you would have none of it! 124 13:35 Look, your house is forsaken! 125 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 126
14:1 Now 127 one Sabbath when Jesus went to dine 128 at the house of a leader 129 of the Pharisees, 130 they were watching 131 him closely. 14:2 There 132 right 133 in front of him was a man suffering from dropsy. 134 14:3 So 135 Jesus asked 136 the experts in religious law 137 and the Pharisees, “Is it lawful to heal on the Sabbath 138 or not?” 14:4 But they remained silent. So 139 Jesus 140 took hold of the man, 141 healed him, and sent him away. 142 14:5 Then 143 he said to them, “Which of you, if you have a son 144 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 145 they could not reply 146 to this.
14:7 Then 147 when Jesus 148 noticed how the guests 149 chose the places of honor, 150 he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, 151 do not take 152 the place of honor, because a person more distinguished than you may have been invited by your host. 153 14:9 So 154 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 155 you will begin to move to the least important 156 place. 14:10 But when you are invited, go and take the least important place, so that when your host 157 approaches he will say to you, ‘Friend, move up here to a better place.’ 158 Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but 159 the one who humbles 160 himself will be exalted.”
14:12 He 161 said also to the man 162 who had invited him, “When you host a dinner or a banquet, 163 don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, 164 invite the poor, the crippled, 165 the lame, and 166 the blind. 167 14:14 Then 168 you will be blessed, 169 because they cannot repay you, for you will be repaid 170 at the resurrection of the righteous.”
14:15 When 171 one of those at the meal with Jesus 172 heard this, he said to him, “Blessed is everyone 173 who will feast 174 in the kingdom of God!” 175 14:16 But Jesus 176 said to him, “A man once gave a great banquet 177 and invited 178 many guests. 179 14:17 At 180 the time for the banquet 181 he sent his slave 182 to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all 183 began to make excuses. 184 The first said to him, ‘I have bought a field, 185 and I must go out and see it. Please excuse me.’ 186 14:19 Another 187 said, ‘I have bought five yoke of oxen, 188 and I am going out 189 to examine them. Please excuse me.’ 14:20 Another 190 said, ‘I just got married, and I cannot come.’ 191 14:21 So 192 the slave came back and reported this to his master. Then the master of the household was furious 193 and said to his slave, ‘Go out quickly 194 to the streets and alleys of the city, 195 and bring in the poor, 196 the crippled, 197 the blind, and the lame.’ 14:22 Then 198 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 199 14:23 So 200 the master said to his 201 slave, ‘Go out to the highways 202 and country roads 203 and urge 204 people 205 to come in, so that my house will be filled. 206 14:24 For I tell you, not one of those individuals 207 who were invited 208 will taste my banquet!’” 209
14:25 Now large crowds 210 were accompanying Jesus, 211 and turning to them he said, 14:26 “If anyone comes to me and does not hate 212 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 213 he cannot be my disciple. 14:27 Whoever does not carry his own cross 214 and follow 215 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 216 first and compute the cost 217 to see if he has enough money to complete it? 14:29 Otherwise, 218 when he has laid 219 a foundation and is not able to finish the tower, 220 all who see it 221 will begin to make fun of 222 him. 14:30 They will say, 223 ‘This man 224 began to build and was not able to finish!’ 225 14:31 Or what king, going out to confront another king in battle, will not sit down 226 first and determine whether he is able with ten thousand to oppose 227 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 228 he will send a representative 229 while the other is still a long way off and ask for terms of peace. 230 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 231
14:34 “Salt 232 is good, but if salt loses its flavor, 233 how can its flavor be restored? 14:35 It is of no value 234 for the soil or for the manure pile; it is to be thrown out. 235 The one who has ears to hear had better listen!” 236
15:1 Now all the tax collectors 237 and sinners were coming 238 to hear him. 15:2 But 239 the Pharisees 240 and the experts in the law 241 were complaining, 242 “This man welcomes 243 sinners and eats with them.”
15:3 So 244 Jesus 245 told them 246 this parable: 247 15:4 “Which one 248 of you, if he has a hundred 249 sheep and loses one of them, would not leave the ninety-nine in the open pasture 250 and go look for 251 the one that is lost until he finds it? 252 15:5 Then 253 when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning 254 home, he calls together 255 his 256 friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner 257 who repents than over ninety-nine righteous people 258 who have no need to repent. 259
15:8 “Or what woman, if she has ten silver coins 260 and loses 261 one of them, 262 does not light a lamp, sweep 263 the house, and search thoroughly until she finds it? 15:9 Then 264 when she has found it, she calls together her 265 friends and neighbors, saying, ‘Rejoice 266 with me, for I have found the coin 267 that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels 268 over one sinner who repents.”
15:11 Then 269 Jesus 270 said, “A man had two sons. 15:12 The 271 younger of them said to his 272 father, ‘Father, give me the share of the estate 273 that will belong 274 to me.’ So 275 he divided his 276 assets between them. 277 15:13 After 278 a few days, 279 the younger son gathered together all he had and left on a journey to a distant country, and there he squandered 280 his wealth 281 with a wild lifestyle. 15:14 Then 282 after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for 283 one of the citizens of that country, who 284 sent him to his fields to feed pigs. 285 15:16 He 286 was longing to eat 287 the carob pods 288 the pigs were eating, but 289 no one gave him anything. 15:17 But when he came to his senses 290 he said, ‘How many of my father’s hired workers have food 291 enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned 292 against heaven 293 and against 294 you. 15:19 I am no longer worthy to be called your son; treat me 295 like one of your hired workers.”’ 15:20 So 296 he got up and went to his father. But while he was still a long way from home 297 his father saw him, and his heart went out to him; 298 he ran and hugged 299 his son 300 and kissed him. 15:21 Then 301 his son said to him, ‘Father, I have sinned against heaven 302 and against you; I am no longer worthy to be called your son.’ 303 15:22 But the father said to his slaves, 304 ‘Hurry! Bring the best robe, 305 and put it on him! Put a ring on his finger 306 and sandals 307 on his feet! 15:23 Bring 308 the fattened calf 309 and kill it! Let us eat 310 and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ 311 So 312 they began to celebrate.
15:25 “Now his older son was in the field. As 313 he came and approached the house, he heard music 314 and dancing. 15:26 So 315 he called one of the slaves 316 and asked what was happening. 15:27 The slave replied, 317 ‘Your brother has returned, and your father has killed the fattened calf 318 because he got his son 319 back safe and sound.’ 15:28 But the older son 320 became angry 321 and refused 322 to go in. His father came out and appealed to him, 15:29 but he answered 323 his father, ‘Look! These many years I have worked like a slave 324 for you, and I never disobeyed your commands. Yet 325 you never gave me even a goat 326 so that I could celebrate with my friends! 15:30 But when this son of yours 327 came back, who has devoured 328 your assets with prostitutes, 329 you killed the fattened calf 330 for him!’ 15:31 Then 331 the father 332 said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate 333 to celebrate and be glad, for your brother 334 was dead, and is alive; he was lost and is found.’” 335
16:1 Jesus 336 also said to the disciples, “There was a rich man who was informed of accusations 337 that his manager 338 was wasting 339 his assets. 16:2 So 340 he called the manager 341 in and said to him, ‘What is this I hear about you? 342 Turn in the account of your administration, 343 because you can no longer be my manager.’ 16:3 Then 344 the manager said to himself, ‘What should I do, since my master is taking my position 345 away from me? I’m not strong enough to dig, 346 and I’m too ashamed 347 to beg. 16:4 I know 348 what to do so that when I am put out of management, people will welcome me into their homes.’ 349 16:5 So 350 he contacted 351 his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man 352 replied, ‘A hundred measures 353 of olive oil.’ The manager 354 said to him, ‘Take your bill, sit down quickly, and write fifty.’ 355 16:7 Then he said to another, ‘And how much do you owe?’ The second man 356 replied, ‘A hundred measures 357 of wheat.’ The manager 358 said to him, ‘Take your bill, and write eighty.’ 359 16:8 The 360 master commended the dishonest 361 manager because he acted shrewdly. 362 For the people 363 of this world are more shrewd in dealing with their contemporaries 364 than the people 365 of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, 366 so that when it runs out you will be welcomed 367 into the eternal homes. 368
16:10 “The one who is faithful in a very little 369 is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy 370 in handling worldly wealth, 371 who will entrust you with the true riches? 372 16:12 And if you haven’t been trustworthy 373 with someone else’s property, 374 who will give you your own 375 ? 16:13 No servant can serve two masters, for either he will hate 376 the one and love the other, or he will be devoted to the one and despise 377 the other. You cannot serve God and money.” 378
16:14 The Pharisees 379 (who loved money) heard all this and ridiculed 380 him. 16:15 But 381 Jesus 382 said to them, “You are the ones who justify yourselves in men’s eyes, 383 but God knows your hearts. For what is highly prized 384 among men is utterly detestable 385 in God’s sight.
16:16 “The law and the prophets were in force 386 until John; 387 since then, 388 the good news of the kingdom of God 389 has been proclaimed, and everyone is urged to enter it. 390 16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter 391 in the law to become void. 392
16:18 “Everyone who divorces his wife and marries 393 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.
16:19 “There was a rich man who dressed in purple 394 and fine linen and who feasted sumptuously 395 every day. 16:20 But at his gate lay 396 a poor man named Lazarus 397 whose body was covered with sores, 398 16:21 who longed to eat 399 what fell from the rich man’s table. In addition, the dogs 400 came and licked 401 his sores.
16:22 “Now 402 the poor man died and was carried by the angels to Abraham’s side. 403 The 404 rich man also died and was buried. 405 16:23 And in hell, 406 as he was in torment, 407 he looked up 408 and saw Abraham far off with Lazarus at his side. 409 16:24 So 410 he called out, 411 ‘Father Abraham, have mercy on me, and send Lazarus 412 to dip the tip of his finger 413 in water and cool my tongue, because I am in anguish 414 in this fire.’ 415 16:25 But Abraham said, ‘Child, 416 remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. 417 16:26 Besides all this, 418 a great chasm 419 has been fixed between us, 420 so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So 421 the rich man 422 said, ‘Then I beg you, father – send Lazarus 423 to my father’s house 16:28 (for I have five brothers) to warn 424 them so that they don’t come 425 into this place of torment.’ 16:29 But Abraham said, 426 ‘They have Moses and the prophets; they must respond to 427 them.’ 16:30 Then 428 the rich man 429 said, ‘No, father Abraham, but if someone from the dead 430 goes to them, they will repent.’ 16:31 He 431 replied to him, ‘If they do not respond to 432 Moses and the prophets, they will not be convinced even if someone rises from the dead.’” 433
17:1 Jesus 434 said to his disciples, “Stumbling blocks are sure to come, but woe 435 to the one through whom they come! 17:2 It would be better for him to have a millstone 436 tied around his neck and be thrown into the sea 437 than for him to cause one of these little ones to sin. 438 17:3 Watch 439 yourselves! If 440 your brother 441 sins, rebuke him. If 442 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 443 him.”
17:5 The 444 apostles said to the Lord, “Increase our faith!” 445 17:6 So 446 the Lord replied, 447 “If 448 you had faith the size of 449 a mustard seed, you could say to this black mulberry 450 tree, ‘Be pulled out by the roots and planted in the sea,’ 451 and it would obey 452 you.
17:7 “Would any one of you say 453 to your slave 454 who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 455 17:8 Won’t 456 the master 457 instead say to him, ‘Get my dinner ready, and make yourself ready 458 to serve me while 459 I eat and drink. Then 460 you may eat and drink’? 17:9 He won’t thank the slave because he did what he was told, 461 will he? 462 17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; 463 we have only done what was our duty.’” 464
17:11 Now on 465 the way to Jerusalem, 466 Jesus 467 was passing along 468 between Samaria and Galilee. 17:12 As 469 he was entering 470 a village, ten men with leprosy 471 met him. They 472 stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy 473 on us.” 17:14 When 474 he saw them he said, “Go 475 and show yourselves to the priests.” 476 And 477 as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising 478 God with a loud voice. 17:16 He 479 fell with his face to the ground 480 at Jesus’ feet and thanked him. 481 (Now 482 he was a Samaritan.) 483 17:17 Then 484 Jesus said, 485 “Were 486 not ten cleansed? Where are the other 487 nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” 488 17:19 Then 489 he said to the man, 490 “Get up and go your way. Your faith has made you well.” 491
17:20 Now at one point 492 the Pharisees 493 asked Jesus 494 when the kingdom of God 495 was coming, so he answered, “The kingdom of God is not coming with signs 496 to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is 497 in your midst.” 498
17:22 Then 499 he said to the disciples, “The days are coming when you will desire to see one of the days 500 of the Son of Man, and you will not see it. 17:23 Then people 501 will say to you, ‘Look, there he is!’ 502 or ‘Look, here he is!’ Do not go out or chase after them. 503 17:24 For just like the lightning flashes 504 and lights up the sky from one side to the other, so will the Son of Man be in his day. 505 17:25 But first he must 506 suffer many things and be rejected by this generation. 17:26 Just 507 as it was 508 in the days of Noah, 509 so too it will be in the days of the Son of Man. 17:27 People 510 were eating, 511 they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then 512 the flood came and destroyed them all. 513 17:28 Likewise, just as it was 514 in the days of Lot, people 515 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. 516 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, 517 with his goods in the house, must not come down 518 to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! 519 17:33 Whoever tries to keep 520 his life will lose it, but whoever loses his life 521 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. 522 17:35 There will be two women grinding grain together; 523 one will be taken and the other left.”
17:36 [[EMPTY]] 52417:37 Then 525 the disciples 526 said 527 to him, “Where, 528 Lord?” He replied to them, “Where the dead body 529 is, there the vultures 530 will gather.” 531
18:1 Then 532 Jesus 533 told them a parable to show them they should always 534 pray and not lose heart. 535 18:2 He said, 536 “In a certain city 537 there was a judge 538 who neither feared God nor respected people. 539 18:3 There was also a widow 540 in that city 541 who kept coming 542 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 543 a while he refused, but later on 544 he said to himself, ‘Though I neither fear God nor have regard for people, 545 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 546 by her unending pleas.’” 547 18:6 And the Lord said, “Listen to what the unrighteous judge says! 548 18:7 Won’t 549 God give justice to his chosen ones, who cry out 550 to him day and night? 551 Will he delay 552 long to help them? 18:8 I tell you, he will give them justice speedily. 553 Nevertheless, when the Son of Man comes, will he find faith 554 on earth?”
18:9 Jesus 555 also told this parable to some who were confident that they were righteous and looked down 556 on everyone else. 18:10 “Two men went up 557 to the temple to pray, one a Pharisee 558 and the other a tax collector. 559 18:11 The Pharisee stood and prayed about himself like this: 560 ‘God, I thank 561 you that I am not like other people: 562 extortionists, 563 unrighteous people, 564 adulterers – or even like this tax collector. 565 18:12 I fast twice 566 a week; I give a tenth 567 of everything I get.’ 18:13 The tax collector, however, stood 568 far off and would not even look up 569 to heaven, but beat his breast and said, ‘God, be merciful 570 to me, sinner that I am!’ 571 18:14 I tell you that this man went down to his home justified 572 rather than the Pharisee. 573 For everyone who exalts 574 himself will be humbled, but he who humbles himself will be exalted.”
18:15 Now people 575 were even bringing their babies 576 to him for him to touch. 577 But when the disciples saw it, they began to scold those who brought them. 578 18:16 But Jesus called for the children, 579 saying, “Let the little children come to me and do not try to stop them, for the kingdom of God 580 belongs to such as these. 581 18:17 I tell you the truth, 582 whoever does not receive 583 the kingdom of God like a child 584 will never 585 enter it.”
18:18 Now 586 a certain ruler 587 asked him, “Good teacher, what must I do to inherit eternal life?” 588 18:19 Jesus 589 said to him, “Why do you call me good? 590 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.’” 591 18:21 The man 592 replied, “I have wholeheartedly obeyed 593 all these laws 594 since my youth.” 595 18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have 596 and give the money 597 to the poor, 598 and you will have treasure 599 in heaven. Then 600 come, follow me.” 18:23 But when the man 601 heard this he became very sad, 602 for he was extremely wealthy. 18:24 When Jesus noticed this, 603 he said, “How hard 604 it is for the rich to enter the kingdom of God! 605 18:25 In fact, it is easier for a camel to go through the eye of a needle 606 than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then 607 who can be saved?” 608 18:27 He replied, “What is impossible 609 for mere humans 610 is possible for God.” 18:28 And Peter said, “Look, we have left everything we own 611 to follow you!” 612 18:29 Then 613 Jesus 614 said to them, “I tell you the truth, 615 there is no one who has left home or wife or brothers 616 or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more 617 in this age 618 – and in the age to come, eternal life.” 619
18:31 Then 620 Jesus 621 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 622 and everything that is written about the Son of Man by the prophets will be accomplished. 623 18:32 For he will be handed over 624 to the Gentiles; he will be mocked, 625 mistreated, 626 and spat on. 627 18:33 They will flog him severely 628 and kill him. Yet 629 on the third day he will rise again.” 18:34 But 630 the twelve 631 understood none of these things. This 632 saying was hidden from them, and they did not grasp 633 what Jesus meant. 634
18:35 As 635 Jesus 636 approached 637 Jericho, 638 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 639 told him, “Jesus the Nazarene is passing by.” 18:38 So 640 he called out, 641 “Jesus, Son of David, 642 have mercy 643 on me!” 18:39 And those who were in front 644 scolded 645 him to get him to be quiet, but he shouted 646 even more, “Son of David, have mercy on me!” 18:40 So 647 Jesus stopped and ordered the beggar 648 to be brought to him. When the man 649 came near, Jesus 650 asked him, 18:41 “What do you want me to do for you?” He replied, 651 “Lord, let me see again.” 652 18:42 Jesus 653 said to him, “Receive 654 your sight; your faith has healed you.” 655 18:43 And immediately he regained 656 his sight and followed Jesus, 657 praising 658 God. When 659 all the people saw it, they too 660 gave praise to God.
19:1 Jesus 661 entered Jericho 662 and was passing through it. 19:2 Now 663 a man named Zacchaeus was there; he was a chief tax collector 664 and was rich. 19:3 He 665 was trying to get a look at Jesus, 666 but being a short man he could not see over the crowd. 667 19:4 So 668 he ran on ahead and climbed up into a sycamore tree 669 to see him, because Jesus 670 was going to pass that way. 19:5 And when Jesus came to that place, he looked up 671 and said to him, “Zacchaeus, come down quickly, 672 because I must 673 stay at your house today.” 674 19:6 So he came down quickly 675 and welcomed Jesus 676 joyfully. 677 19:7 And when the people 678 saw it, they all complained, 679 “He has gone in to be the guest of a man who is a sinner.” 680 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 681 to the poor, and if 682 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 683 Jesus said to him, “Today salvation 684 has come to this household, 685 because he too is a son of Abraham! 686 19:10 For the Son of Man came 687 to seek and to save the lost.”
19:11 While the people were listening to these things, Jesus 688 proceeded to tell a parable, because he was near to Jerusalem, 689 and because they thought 690 that the kingdom of God 691 was going to 692 appear immediately. 19:12 Therefore he said, “A nobleman 693 went to a distant country to receive 694 for himself a kingdom and then return. 695 19:13 And he summoned ten of his slaves, 696 gave them ten minas, 697 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 698 hated 699 him and sent a delegation after him, saying, ‘We do not want this man 700 to be king 701 over us!’ 19:15 When 702 he returned after receiving the kingdom, he summoned 703 these slaves to whom he had given the money. He wanted 704 to know how much they had earned 705 by trading. 19:16 So 706 the first one came before him and said, ‘Sir, 707 your mina 708 has made ten minas more.’ 19:17 And the king 709 said to him, ‘Well done, good slave! Because you have been faithful 710 in a very small matter, you will have authority 711 over ten cities.’ 19:18 Then 712 the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So 713 the king 714 said to him, ‘And you are to be over five cities.’ 19:20 Then another 715 slave 716 came and said, ‘Sir, here is 717 your mina that I put away for safekeeping 718 in a piece of cloth. 719 19:21 For I was afraid of you, because you are a severe 720 man. You withdraw 721 what you did not deposit 722 and reap what you did not sow.’ 19:22 The king 723 said to him, ‘I will judge you by your own words, 724 you wicked slave! 725 So you knew, did you, that I was a severe 726 man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put 727 my money in the bank, 728 so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, 729 ‘Take the mina from him, and give it to the one who has ten.’ 730 19:25 But 731 they said to him, ‘Sir, he has ten minas already!’ 732 19:26 ‘I tell you that everyone who has will be given more, 733 but from the one who does not have, even what he has will be taken away. 734 19:27 But as for these enemies of mine who did not want me to be their king, 735 bring them here and slaughter 736 them 737 in front of me!’”
19:28 After Jesus 738 had said this, he continued on ahead, 739 going up to Jerusalem. 740 19:29 Now 741 when he approached Bethphage 742 and Bethany, at the place called the Mount of Olives, 743 he sent two of the disciples, 19:30 telling them, 744 “Go to the village ahead of you. 745 When 746 you enter it, you will find a colt tied there that has never been ridden. 747 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 748 it.’” 19:32 So those who were sent ahead found 749 it exactly 750 as he had told them. 19:33 As 751 they were untying the colt, its owners asked them, 752 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 753 they brought it to Jesus, threw their cloaks 754 on the colt, 755 and had Jesus get on 756 it. 19:36 As 757 he rode along, they 758 spread their cloaks on the road. 19:37 As he approached the road leading down from 759 the Mount of Olives, 760 the whole crowd of his 761 disciples began to rejoice 762 and praise 763 God with a loud voice for all the mighty works 764 they had seen: 765 19:38 “Blessed is the king 766 who comes in the name of the Lord! 767 Peace in heaven and glory in the highest!” 19:39 But 768 some of the Pharisees 769 in the crowd said to him, “Teacher, rebuke your disciples.” 770 19:40 He answered, 771 “I tell you, if they 772 keep silent, the very stones 773 will cry out!”
19:41 Now 774 when Jesus 775 approached 776 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 777 even you, the things that make for peace! 778 But now they are hidden 779 from your eyes. 19:43 For the days will come upon you when your enemies will build 780 an embankment 781 against you and surround you and close in on you from every side. 19:44 They will demolish you 782 – you and your children within your walls 783 – and they will not leave within you one stone 784 on top of another, 785 because you did not recognize the time of your visitation from God.” 786
19:45 Then 787 Jesus 788 entered the temple courts 789 and began to drive out those who were selling things there, 790 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 791 but you have turned it into a den 792 of robbers!” 793
19:47 Jesus 794 was teaching daily in the temple courts. The chief priests and the experts in the law 795 and the prominent leaders among the people were seeking to assassinate 796 him, 19:48 but 797 they could not find a way to do it, 798 for all the people hung on his words. 799
20:1 Now one 800 day, as Jesus 801 was teaching the people in the temple courts 802 and proclaiming 803 the gospel, the chief priests and the experts in the law 804 with the elders came up 805 20:2 and said to him, 806 “Tell us: By what authority 807 are you doing these things? 808 Or who it is who gave you this authority?” 20:3 He answered them, 809 “I will also ask you a question, and you tell me: 20:4 John’s baptism 810 – was it from heaven or from people?” 811 20:5 So 812 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 813 they replied that they did not know 814 where it came from. 20:8 Then 815 Jesus said to them, “Neither will I tell you 816 by whose authority 817 I do these things.”
20:9 Then 818 he began to tell the people this parable: “A man 819 planted a vineyard, 820 leased it to tenant farmers, 821 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 822 to the tenants so that they would give 823 him his portion of the crop. 824 However, the tenants beat his slave 825 and sent him away empty-handed. 20:11 So 826 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 827 20:12 So 828 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 829 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 830 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 831 they threw him out of the vineyard and killed 832 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 833 those tenants and give the vineyard to others.” 834 When the people 835 heard this, they said, “May this never happen!” 836 20:17 But Jesus 837 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’? 838 20:18 Everyone who falls on this stone will be broken to pieces, 839 and the one on whom it falls will be crushed.” 840 20:19 Then 841 the experts in the law 842 and the chief priests wanted to arrest 843 him that very hour, because they realized he had told this parable against them. But 844 they were afraid of the people.
20:20 Then 845 they watched him carefully and sent spies who pretended to be sincere. 846 They wanted to take advantage of what he might say 847 so that they could deliver him up to the authority and jurisdiction 848 of the governor. 20:21 Thus 849 they asked him, “Teacher, we know that you speak and teach correctly, 850 and show no partiality, but teach the way of God in accordance with the truth. 851 20:22 Is it right 852 for us to pay the tribute tax 853 to Caesar 854 or not?” 20:23 But Jesus 855 perceived their deceit 856 and said to them, 20:24 “Show me a denarius. 857 Whose image 858 and inscription are on it?” 859 They said, “Caesar’s.” 20:25 So 860 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 861 20:26 Thus 862 they were unable in the presence of the people to trap 863 him with his own words. 864 And stunned 865 by his answer, they fell silent.
20:27 Now some Sadducees 866 (who contend that there is no resurrection) 867 came to him. 20:28 They asked him, 868 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 869 must marry 870 the widow and father children 871 for his brother. 872 20:29 Now there were seven brothers. The first one married a woman 873 and died without children. 20:30 The second 874 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? 875 For all seven had married her.” 876
20:34 So 877 Jesus said to them, “The people of this age 878 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 879 that age and in the resurrection from the dead neither marry nor are given in marriage. 880 20:36 In fact, they can no longer die, because they are equal to angels 881 and are sons of God, since they are 882 sons 883 of the resurrection. 20:37 But even Moses revealed that the dead are raised 884 in the passage about the bush, 885 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 886 20:38 Now he is not God of the dead, but of the living, 887 for all live before him.” 888 20:39 Then 889 some of the experts in the law 890 answered, “Teacher, you have spoken well!” 891 20:40 For they did not dare any longer to ask 892 him anything.
20:41 But 893 he said to them, “How is it that they say that the Christ 894 is David’s son? 895 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 896 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 897
20:44 If David then calls him ‘Lord,’ how can he be his son?” 898
20:45 As 899 all the people were listening, Jesus 900 said to his disciples, 20:46 “Beware 901 of the experts in the law. 902 They 903 like walking around in long robes, and they love elaborate greetings 904 in the marketplaces and the best seats 905 in the synagogues 906 and the places of honor at banquets. 20:47 They 907 devour 908 widows’ property, 909 and as a show make long prayers. They will receive a more severe punishment.”
21:1 Jesus 910 looked up 911 and saw the rich putting their gifts into the offering box. 912 21:2 He also saw a poor widow put in two small copper coins. 913 21:3 He 914 said, “I tell you the truth, 915 this poor widow has put in more than all of them. 916 21:4 For they all offered their gifts out of their wealth. 917 But she, out of her poverty, put in everything she had to live on.” 918
21:5 Now 919 while some were speaking about the temple, how it was adorned 920 with beautiful stones and offerings, 921 Jesus 922 said, 21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. 923 All will be torn down!” 924 21:7 So 925 they asked him, 926 “Teacher, when will these things 927 happen? And what will be the sign that 928 these things are about to take place?” 21:8 He 929 said, “Watch out 930 that you are not misled. For many will come in my name, saying, ‘I am he,’ 931 and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, 932 do not be afraid. 933 For these things must happen first, but the end will not come at once.” 934
21:10 Then he said to them, “Nation will rise up in arms 935 against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines 936 and plagues in various places, and there will be terrifying sights 937 and great signs 938 from heaven. 21:12 But before all this, 939 they will seize 940 you and persecute you, handing you over to the synagogues 941 and prisons. You 942 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 943 21:14 Therefore be resolved 944 not to rehearse 945 ahead of time how to make your defense. 21:15 For I will give you the words 946 along with the wisdom 947 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 948 brothers, relatives, 949 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 950 21:18 Yet 951 not a hair of your head will perish. 952 21:19 By your endurance 953 you will gain 954 your lives. 955
21:20 “But when you see Jerusalem 956 surrounded 957 by armies, then know that its 958 desolation 959 has come near. 21:21 Then those who are in Judea must flee 960 to the mountains. Those 961 who are inside the city must depart. Those 962 who are out in the country must not enter it, 21:22 because these are days of vengeance, 963 to fulfill 964 all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress 965 on the earth and wrath against this people. 21:24 They 966 will fall by the edge 967 of the sword and be led away as captives 968 among all nations. Jerusalem 969 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 970
21:25 “And there will be signs in the sun and moon and stars, 971 and on the earth nations will be in distress, 972 anxious 973 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 974 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 975 21:27 Then 976 they will see the Son of Man arriving in a cloud 977 with power and great glory. 21:28 But when these things 978 begin to happen, stand up and raise your heads, because your redemption 979 is drawing near.”
21:29 Then 980 he told them a parable: “Look at the fig tree and all the other trees. 981 21:30 When they sprout leaves, you see 982 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know 983 that the kingdom of God 984 is near. 21:32 I tell you the truth, 985 this generation 986 will not pass away until all these things take place. 21:33 Heaven and earth will pass away, but my words will never pass away. 987
21:34 “But be on your guard 988 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 989 21:35 For 990 it will overtake 991 all who live on the face of the whole earth. 992 21:36 But stay alert at all times, 993 praying that you may have strength to escape all these things that must 994 happen, and to stand before the Son of Man.”
21:37 So 995 every day Jesus 996 was teaching in the temple courts, 997 but at night he went and stayed 998 on the Mount of Olives. 999 21:38 And all the people 1000 came to him early in the morning to listen to him in the temple courts. 1001
22:1 Now the Feast of Unleavened Bread, 1002 which is called the Passover, was approaching. 22:2 The 1003 chief priests and the experts in the law 1004 were trying to find some way 1005 to execute 1006 Jesus, 1007 for they were afraid of the people. 1008
22:3 Then 1009 Satan 1010 entered Judas, the one called Iscariot, who was one of the twelve. 1011 22:4 He went away and discussed with the chief priests and officers of the temple guard 1012 how he might 1013 betray Jesus, 1014 handing him over to them. 1015 22:5 They 1016 were delighted 1017 and arranged to give him money. 1018 22:6 So 1019 Judas 1020 agreed and began looking for an opportunity to betray Jesus 1021 when no crowd was present. 1022
22:7 Then the day for the feast 1023 of Unleavened Bread came, on which the Passover lamb had to be sacrificed. 1024 22:8 Jesus 1025 sent Peter and John, saying, “Go and prepare the Passover 1026 for us to eat.” 1027 22:9 They 1028 said to him, “Where do you want us to prepare 1029 it?” 22:10 He said to them, “Listen, 1030 when you have entered the city, a man carrying a jar of water 1031 will meet you. 1032 Follow him into the house that he enters, 22:11 and tell the owner of the house, 1033 ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 22:12 Then he will show you a large furnished room upstairs. Make preparations there.” 22:13 So 1034 they went and found things 1035 just as he had told them, 1036 and they prepared the Passover.
22:14 Now 1037 when the hour came, Jesus 1038 took his place at the table 1039 and the apostles joined 1040 him. 22:15 And he said to them, “I have earnestly desired 1041 to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again 1042 until it is fulfilled 1043 in the kingdom of God.” 1044 22:17 Then 1045 he took a cup, 1046 and after giving thanks he said, “Take this and divide it among yourselves. 22:18 For I tell you that from now on I will not drink of the fruit 1047 of the vine until the kingdom of God comes.” 1048 22:19 Then 1049 he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body 1050 which is given for you. 1051 Do this in remembrance of me.” 22:20 And in the same way he took 1052 the cup after they had eaten, 1053 saying, “This cup that is poured out for you is the new covenant 1054 in my blood.
22:21 “But look, the hand of the one who betrays 1055 me is with me on the table. 1056 22:22 For the Son of Man is to go just as it has been determined, 1057 but woe to that man by whom he is betrayed!” 22:23 So 1058 they began to question one another as to which of them it could possibly be who would do this.
22:24 A dispute also started 1059 among them over which of them was to be regarded as the greatest. 1060 22:25 So 1061 Jesus 1062 said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ 1063 22:26 Not so with you; 1064 instead the one who is greatest among you must become like the youngest, and the leader 1065 like the one who serves. 1066 22:27 For who is greater, the one who is seated at the table, 1067 or the one who serves? Is it not 1068 the one who is seated at the table? But I am among you as one 1069 who serves.
22:28 “You are the ones who have remained 1070 with me in my trials. 22:29 Thus 1071 I grant 1072 to you a kingdom, 1073 just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit 1074 on thrones judging 1075 the twelve tribes of Israel.
22:31 “Simon, 1076 Simon, pay attention! 1077 Satan has demanded to have you all, 1078 to sift you like wheat, 1079 22:32 but I have prayed for you, Simon, 1080 that your faith may not fail. 1081 When 1082 you have turned back, 1083 strengthen 1084 your brothers.” 22:33 But Peter 1085 said to him, “Lord, I am ready to go with you both to prison and to death!” 1086 22:34 Jesus replied, 1087 “I tell you, Peter, the rooster will not crow 1088 today until you have denied 1089 three times that you know me.”
22:35 Then 1090 Jesus 1091 said to them, “When I sent you out with no money bag, 1092 or traveler’s bag, 1093 or sandals, you didn’t lack 1094 anything, did you?” They replied, 1095 “Nothing.” 22:36 He said to them, “But now, the one who 1096 has a money bag must take it, and likewise a traveler’s bag 1097 too. And the one who has no sword must sell his cloak and buy one. 22:37 For I tell you that this scripture must be 1098 fulfilled in me, ‘And he was counted with the transgressors.’ 1099 For what is written about me is being fulfilled.” 1100 22:38 So 1101 they said, “Look, Lord, here are two swords.” 1102 Then he told them, “It is enough.” 1103
22:39 Then 1104 Jesus 1105 went out and made his way, 1106 as he customarily did, to the Mount of Olives, 1107 and the disciples followed him. 22:40 When he came to the place, 1108 he said to them, “Pray that you will not fall into temptation.” 1109 22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take 1110 this cup 1111 away from me. Yet not my will but yours 1112 be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish 1113 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 1114 22:45 When 1115 he got up from prayer, he came to the disciples and found them sleeping, exhausted 1116 from grief. 22:46 So 1117 he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” 1118
22:47 While he was still speaking, suddenly a crowd appeared, 1119 and the man named Judas, one of the twelve, was leading them. He walked up 1120 to Jesus to kiss him. 1121 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 1122 22:49 When 1123 those who were around him saw what was about to happen, they said, “Lord, should 1124 we use our swords?” 1125 22:50 Then 1126 one of them 1127 struck the high priest’s slave, 1128 cutting off his right ear. 22:51 But Jesus said, 1129 “Enough of this!” And he touched the man’s 1130 ear and healed 1131 him. 22:52 Then 1132 Jesus said to the chief priests, the officers of the temple guard, 1133 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 1134 22:53 Day after day when I was with you in the temple courts, 1135 you did not arrest me. 1136 But this is your hour, 1137 and that of the power 1138 of darkness!”
22:54 Then 1139 they arrested 1140 Jesus, 1141 led him away, and brought him into the high priest’s house. 1142 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, 1143 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 1144 denied it: “Woman, 1145 I don’t know 1146 him!” 22:58 Then 1147 a little later someone else 1148 saw him and said, “You are one of them too.” But Peter said, “Man, 1149 I am not!” 22:59 And after about an hour still another insisted, 1150 “Certainly this man was with him, because he too is a Galilean.” 1151 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 1152 while he was still speaking, a rooster crowed. 1153 22:61 Then 1154 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 1155 how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. 1156
22:63 Now 1157 the men who were holding Jesus 1158 under guard began to mock him and beat him. 22:64 They 1159 blindfolded him and asked him repeatedly, 1160 “Prophesy! Who hit you?” 1161 22:65 They also said many other things against him, reviling 1162 him.
22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 1163 Then 1164 they led Jesus 1165 away to their council 1166 22:67 and said, “If 1167 you are the Christ, 1168 tell us.” But he said to them, “If 1169 I tell you, you will not 1170 believe, 22:68 and if 1171 I ask you, you will not 1172 answer. 22:69 But from now on 1173 the Son of Man will be seated at the right hand 1174 of the power 1175 of God.” 22:70 So 1176 they all said, “Are you the Son of God, 1177 then?” He answered 1178 them, “You say 1179 that I am.” 22:71 Then 1180 they said, “Why do we need further testimony? We have heard it ourselves 1181 from his own lips!” 1182
23:1 Then 1183 the whole group of them rose up and brought Jesus 1184 before Pilate. 1185 23:2 They 1186 began to accuse 1187 him, saying, “We found this man subverting 1188 our nation, forbidding 1189 us to pay the tribute tax 1190 to Caesar 1191 and claiming that he himself is Christ, 1192 a king.” 23:3 So 1193 Pilate asked Jesus, 1194 “Are you the king 1195 of the Jews?” He replied, “You say so.” 1196 23:4 Then 1197 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 1198 against this man.” 23:5 But they persisted 1199 in saying, “He incites 1200 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 1201
23:6 Now when Pilate heard this, he asked whether the man was a Galilean. 23:7 When 1202 he learned that he was from Herod’s jurisdiction, 1203 he sent him over to Herod, 1204 who also happened to be in Jerusalem 1205 at that time. 23:8 When 1206 Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform 1207 some miraculous sign. 1208 23:9 So 1209 Herod 1210 questioned him at considerable length; Jesus 1211 gave him no answer. 23:10 The chief priests and the experts in the law 1212 were there, vehemently accusing him. 1213 23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, 1214 dressing him in elegant clothes, 1215 Herod 1216 sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, 1217 for prior to this they had been enemies. 1218
23:13 Then 1219 Pilate called together the chief priests, the 1220 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 1221 the people. When I examined him before you, I 1222 did not find this man guilty 1223 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 1224 deserving death. 1225 23:16 I will therefore have him flogged 1226 and release him.”
23:17 [[EMPTY]] 122723:18 But they all shouted out together, 1228 “Take this man 1229 away! Release Barabbas for us!” 23:19 (This 1230 was a man who had been thrown into prison for an insurrection 1231 started in the city, and for murder.) 1232 23:20 Pilate addressed them once again because he wanted 1233 to release Jesus. 23:21 But they kept on shouting, 1234 “Crucify, crucify 1235 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 1236 of no crime deserving death. 1237 I will therefore flog 1238 him and release him.” 23:23 But they were insistent, 1239 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 1240 Pilate 1241 decided 1242 that their demand should be granted. 23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over 1243 to their will. 1244
23:26 As 1245 they led him away, they seized Simon of Cyrene, 1246 who was coming in from the country. 1247 They placed the cross on his back and made him carry it behind Jesus. 1248 23:27 A great number of the people followed him, among them women 1249 who were mourning 1250 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 1251 do not weep for me, but weep for yourselves 1252 and for your children. 23:29 For this is certain: 1253 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 1254 23:30 Then they will begin to say to the mountains, 1255 ‘Fall on us!’ and to the hills, ‘Cover us!’ 1256 23:31 For if such things are done 1257 when the wood is green, what will happen when it is dry?” 1258
23:32 Two other criminals 1259 were also led away to be executed with him. 23:33 So 1260 when they came to the place that is called “The Skull,” 1261 they crucified 1262 him there, along with the criminals, one on his right and one on his left. 23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] 1263 Then 1264 they threw dice 1265 to divide his clothes. 1266 23:35 The people also stood there watching, but the rulers ridiculed 1267 him, saying, “He saved others. Let him save 1268 himself if 1269 he is the Christ 1270 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 1271 23:37 and saying, “If 1272 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 1273 over him, “This is the king of the Jews.”
23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t 1274 you the Christ? 1275 Save yourself and us!” 23:40 But the other rebuked him, saying, 1276 “Don’t 1277 you fear God, since you are under the same sentence of condemnation? 1278 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 1279 wrong.” 23:42 Then 1280 he said, “Jesus, remember me 1281 when you come in 1282 your kingdom.” 23:43 And Jesus 1283 said to him, “I tell you the truth, 1284 today 1285 you will be with me in paradise.” 1286
23:44 It was now 1287 about noon, 1288 and darkness came over the whole land until three in the afternoon, 1289 23:45 because the sun’s light failed. 1290 The temple curtain 1291 was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” 1292 And after he said this he breathed his last.
23:47 Now when the centurion 1293 saw what had happened, he praised God and said, “Certainly this man was innocent!” 1294 23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 1295 23:49 And all those who knew Jesus 1296 stood at a distance, and the women who had followed him from Galilee saw 1297 these things.
23:50 Now 1298 there was a man named Joseph who was a member of the council, 1299 a good and righteous man. 23:51 (He 1300 had not consented 1301 to their plan and action.) He 1302 was from the Judean town 1303 of Arimathea, and was looking forward to 1304 the kingdom of God. 1305 23:52 He went to Pilate and asked for the body 1306 of Jesus. 23:53 Then 1307 he took it down, wrapped it in a linen cloth, 1308 and placed it 1309 in a tomb cut out of the rock, 1310 where no one had yet been buried. 1311 23:54 It was the day of preparation 1312 and the Sabbath was beginning. 1313 23:55 The 1314 women who had accompanied Jesus 1315 from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then 1316 they returned and prepared aromatic spices 1317 and perfumes. 1318
On the Sabbath they rested according to the commandment. 1319
24:1 Now on the first day 1320 of the week, at early dawn, the women 1321 went to the tomb, taking the aromatic spices 1322 they had prepared. 24:2 They 1323 found that the stone had been rolled away from the tomb, 1324 24:3 but when they went in, they did not find the body of the Lord Jesus. 1325 24:4 While 1326 they were perplexed 1327 about this, suddenly 1328 two men stood beside them in dazzling 1329 attire. 24:5 The 1330 women 1331 were terribly frightened 1332 and bowed 1333 their faces to the ground, but the men said to them, “Why do you look for the living 1334 among the dead? 24:6 He is not here, but has been raised! 1335 Remember how he told you, while he was still in Galilee, 1336 24:7 that 1337 the Son of Man must be delivered 1338 into the hands of sinful men, 1339 and be crucified, 1340 and on the third day rise again.” 1341 24:8 Then 1342 the women remembered his words, 1343 24:9 and when they returned from the tomb they told all these things to the eleven 1344 and to all the rest. 24:10 Now it was Mary Magdalene, 1345 Joanna, 1346 Mary the mother of James, and the other women with them who told these things to the apostles. 24:11 But these words seemed like pure nonsense 1347 to them, and they did not believe them. 24:12 But Peter got up and ran to the tomb. 1348 He bent down 1349 and saw only the strips of linen cloth; 1350 then he went home, 1351 wondering 1352 what had happened. 1353
24:13 Now 1354 that very day two of them 1355 were on their way to a village called Emmaus, about seven miles 1356 from Jerusalem. 1357 24:14 They 1358 were talking to each other about all the things that had happened. 24:15 While 1359 they were talking and debating 1360 these things, 1361 Jesus himself approached and began to accompany them 24:16 (but their eyes were kept 1362 from recognizing 1363 him). 1364 24:17 Then 1365 he said to them, “What are these matters 1366 you are discussing so intently 1367 as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, 1368 “Are you the only visitor to Jerusalem who doesn’t know 1369 the things that have happened there 1370 in these days?” 24:19 He 1371 said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man 1372 who, with his powerful deeds and words, proved to be a prophet 1373 before God and all the people; 24:20 and how our chief priests and rulers handed him over 1374 to be condemned to death, and crucified 1375 him. 24:21 But we had hoped 1376 that he was the one who was going to redeem 1377 Israel. Not only this, but it is now the third day since these things happened. 24:22 Furthermore, some women of our group amazed us. 1378 They 1379 were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, 1380 who said he was alive. 24:24 Then 1381 some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” 1382 24:25 So 1383 he said to them, “You 1384 foolish people 1385 – how slow of heart 1386 to believe 1387 all that the prophets have spoken! 24:26 Wasn’t 1388 it necessary 1389 for the Christ 1390 to suffer these things and enter into his glory?” 24:27 Then 1391 beginning with Moses and all the prophets, 1392 he interpreted to them the things written about 1393 himself in all the scriptures.
24:28 So they approached the village where they were going. He acted as though he wanted to go farther, 1394 24:29 but they urged him, 1395 “Stay with us, because it is getting toward evening and the day is almost done.” So 1396 he went in to stay with them.
24:30 When 1397 he had taken his place at the table 1398 with them, he took the bread, blessed and broke it, 1399 and gave it to them. 24:31 At this point 1400 their eyes were opened and they recognized 1401 him. 1402 Then 1403 he vanished out of their sight. 24:32 They 1404 said to each other, “Didn’t 1405 our hearts 1406 burn within us 1407 while he was speaking with us on the road, while he was explaining 1408 the scriptures to us?” 24:33 So 1409 they got up that very hour and returned to Jerusalem. 1410 They 1411 found the eleven and those with them gathered together 24:34 and 1412 saying, “The Lord has really risen, and has appeared to Simon!” 1413 24:35 Then they told what had happened on the road, 1414 and how they recognized him 1415 when he broke the bread.
24:36 While they were saying these things, Jesus 1416 himself stood among them and said to them, “Peace be with you.” 1417 24:37 But they were startled and terrified, thinking 1418 they saw a ghost. 1419 24:38 Then 1420 he said to them, “Why are you frightened, 1421 and why do doubts 1422 arise in your hearts? 24:39 Look at my hands and my feet; it’s me! 1423 Touch me and see; a ghost 1424 does not have flesh and bones like you see I have.” 24:40 When he had said this, he showed them his hands and his feet. 1425 24:41 And while they still could not believe it 1426 (because of their joy) and were amazed, 1427 he said to them, “Do you have anything here to eat?” 1428 24:42 So 1429 they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.
24:44 Then 1430 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 1431 in the law of Moses and the prophets and the psalms 1432 must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, 1433 24:46 and said to them, “Thus it stands written that the Christ 1434 would suffer 1435 and would rise from the dead on the third day, 24:47 and repentance 1436 for the forgiveness of sins would be proclaimed 1437 in his name to all nations, 1438 beginning from Jerusalem. 1439 24:48 You are witnesses 1440 of these things. 24:49 And look, I am sending you 1441 what my Father promised. 1442 But stay in the city 1443 until you have been clothed with power 1444 from on high.”
24:50 Then 1445 Jesus 1446 led them out as far as Bethany, 1447 and lifting up his hands, he blessed them. 24:51 Now 1448 during the blessing 1449 he departed 1450 and was taken up into heaven. 1451 24:52 So 1452 they worshiped 1453 him and returned to Jerusalem with great joy, 1454 24:53 and were continually in the temple courts 1455 blessing 1456 God. 1457
[13:1] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 2 sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.
[13:2] 3 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:2] 4 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
[13:3] 5 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
[13:3] 6 tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.
[13:4] 7 tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.
[13:4] 8 sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”
[13:4] 9 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:5] 10 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
[13:6] 12 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:6] 13 tn Grk “he”; the referent has been specified in the translation for clarity.
[13:6] 14 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
[13:7] 15 tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.
[13:7] 16 tn Grk “Behold, for.”
[13:7] 17 sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.
[13:7] 18 tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.
[13:7] 19 tc ‡ Several witnesses (Ì75 A L Θ Ψ 070 Ë13 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W Ë1 Ï), the shorter reading appears to be more likely as the original wording here. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.
[13:7] 20 tn Grk “Why indeed.” Here καί (kai) has not been translated.
[13:7] 21 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
[13:8] 22 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
[13:8] 23 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
[13:9] 24 tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:9] 25 tn Grk “the coming [season].”
[13:9] 26 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
[13:9] 27 tn This is a first class condition in the Greek text, showing which of the options is assumed.
[13:10] 28 sn See the note on synagogues in 4:15.
[13:11] 29 tn Grk “and behold, a woman.” 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).
[13:11] 30 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
[13:11] 31 tn Grk “years, and.” 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.
[13:11] 32 tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.
[13:12] 33 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[13:12] 34 tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.
[13:12] 35 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[13:13] 38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:13] 39 sn The healing took place immediately.
[13:14] 40 sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.
[13:14] 41 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
[13:14] 42 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[13:15] 43 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
[13:15] 44 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
[13:15] 45 sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.
[13:16] 46 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
[13:16] 47 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.
[13:16] 48 sn Note that this is again a battle between Satan and God; see 11:18-23.
[13:16] 49 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
[13:16] 50 tn Or “bondage”; Grk “bond.”
[13:17] 51 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:17] 52 tn Or “were put to shame.”
[13:17] 53 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:17] 54 sn Concerning all the wonderful things see Luke 7:16; 19:37.
[13:17] 55 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
[13:18] 56 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:18] 57 tn Grk “said,” but what follows is a question.
[13:18] 58 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.
[13:18] 59 sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.
[13:18] 60 tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:19] 61 sn The mustard seed was noted for its tiny size.
[13:19] 63 tn Grk “garden, and it.” 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.
[13:19] 64 sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.
[13:19] 65 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[13:19] 66 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
[13:20] 67 tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:20] 68 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.
[13:21] 70 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
[13:21] 71 tn Grk “it was all leavened.”
[13:21] sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
[13:22] 72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:22] 73 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:22] 74 tn This is a distributive use of κατά (kata); see L&N 83:12.
[13:22] 76 tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.
[13:22] 77 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:23] 78 tn Here δέ (de) has not been translated.
[13:23] 80 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
[13:23] 81 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
[13:24] 82 tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.
[13:25] 83 tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.
[13:25] 84 tn Or “the master of the household.”
[13:25] 85 tn Or “rises,” or “stands up.”
[13:25] 87 tn Grk “Open to us.”
[13:25] 88 tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”
[13:25] 89 sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.
[13:26] 90 sn This term refers to wide streets, and thus suggests the major streets of a city.
[13:27] 91 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:27] 92 tc Most
[13:27] tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.
[13:27] 93 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.
[13:27] 94 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
[13:28] 95 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[13:28] 96 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:28] 97 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.
[13:28] 98 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.
[13:29] 99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
[13:29] 100 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
[13:29] 101 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.
[13:29] 102 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.
[13:30] 103 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:30] 105 sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”
[13:31] 106 tn Grk “At that very hour.”
[13:31] 107 sn See the note on Pharisees in 5:17.
[13:31] 108 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:31] 109 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
[13:31] 110 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[13:32] 111 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:32] 112 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[13:32] 113 sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).
[13:32] 114 sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.
[13:32] 115 tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
[13:33] 116 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
[13:33] 117 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
[13:33] 118 tn Or “should perish away from.”
[13:33] 119 sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.
[13:33] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:34] 120 sn The double use of the city’s name betrays intense emotion.
[13:34] 121 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[13:34] 122 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[13:34] 123 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:34] 124 tn Grk “you were not willing.”
[13:35] 125 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 126 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
[14:1] 127 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.
[14:1] 128 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 129 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 130 sn See the note on Pharisees in 5:17.
[14:1] 131 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 132 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 133 tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.
[14:2] 134 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 135 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).
[14:3] 136 tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”
[14:3] 137 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 138 sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?
[14:4] 139 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).
[14:4] 140 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 141 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 142 tn Or “and let him go.”
[14:5] 143 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 144 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
[14:6] 145 tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.
[14:6] 146 sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.
[14:7] 147 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:7] 148 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:7] 149 tn Grk “those who were invited.”
[14:7] 150 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
[14:8] 151 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
[14:8] 152 tn Grk “do not recline in the place of honor.” 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.
[14:8] 153 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
[14:9] 154 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:9] 155 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
[14:9] 156 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
[14:10] 157 tn Grk “the one who invited you.”
[14:10] 158 tn Grk “Go up higher.” This means to move to a more important place.
[14:11] 159 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
[14:11] 160 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
[14:12] 161 tn Here δέ (de) has not been translated.
[14:12] 162 sn That is, the leader of the Pharisees (v. 1).
[14:12] 163 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
[14:13] 164 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
[14:13] 165 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
[14:13] 166 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
[14:13] 167 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
[14:14] 168 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:14] 169 sn You will be blessed. God notes and approves of such generosity.
[14:14] 170 sn The passive verb will be repaid looks at God’s commendation.
[14:15] 171 tn Here δέ (de) has not been translated.
[14:15] 172 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 173 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 174 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 175 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.
[14:16] 176 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 178 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
[14:16] 179 tn The word “guests” is not in the Greek text but is implied.
[14:17] 180 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:17] 182 tn See the note on the word “slave” in 7:2.
[14:18] 183 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 184 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
[14:18] 185 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 186 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
[14:19] 187 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 188 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 189 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
[14:20] 190 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 191 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
[14:21] 192 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 193 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
[14:21] 194 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
[14:21] 196 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
[14:21] 197 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:22] 198 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 199 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
[14:23] 200 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 201 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 202 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
[14:23] 203 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
[14:23] 204 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
[14:23] 205 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:23] 206 sn So that my house will be filled. God will bless many people.
[14:24] 207 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
[14:24] 208 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
[14:25] 210 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
[14:25] 211 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:26] 212 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 213 tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[14:27] 214 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
[14:27] 215 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 216 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 217 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
[14:29] 218 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”
[14:29] 219 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 220 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 221 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 222 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 223 tn Grk “make fun of him, saying.”
[14:30] 224 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
[14:30] 225 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
[14:31] 226 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 227 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 228 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
[14:32] 229 tn Grk “a messenger.”
[14:32] 230 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
[14:33] 231 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.
[14:33] sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
[14:34] 232 tn Grk “Now salt…”; here οὖν has not been translated.
[14:34] sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[14:34] 233 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[14:35] 234 tn Or “It is not useful” (L&N 65.32).
[14:35] 235 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 236 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
[15:1] 237 sn See the note on tax collectors in 3:12.
[15:1] 238 tn Grk “were drawing near.”
[15:2] 239 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:2] 240 sn See the note on Pharisees in 5:17.
[15:2] 241 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[15:2] 242 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:2] 243 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
[15:3] 244 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.
[15:3] 245 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:3] 246 sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.
[15:3] 247 tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[15:4] 248 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[15:4] 249 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[15:4] 250 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
[15:4] 251 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
[15:4] 252 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[15:5] 253 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:6] 254 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:6] 255 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
[15:6] 256 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
[15:7] 257 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
[15:7] 258 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
[15:7] 259 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
[15:8] 260 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
[15:8] 261 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.
[15:8] 263 tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[15:9] 264 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:9] 265 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:9] 266 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
[15:10] 268 sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
[15:11] 269 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:11] 270 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:12] 271 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:12] 272 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 273 tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”
[15:12] 274 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
[15:12] 275 tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
[15:12] 276 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 277 sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).
[15:13] 278 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:13] 279 tn Grk “after not many days.”
[15:13] 280 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
[15:13] 281 tn Or “estate” (the same word has been translated “estate” in v. 12).
[15:14] 282 tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:15] 283 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
[15:15] 284 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
[15:15] 285 sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
[15:16] 286 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:16] 287 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
[15:16] 288 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
[15:16] 289 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:17] 290 tn Grk “came to himself” (an idiom).
[15:17] 291 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
[15:18] 292 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
[15:18] 293 sn The phrase against heaven is a circumlocution for God.
[15:18] 294 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”
[15:19] 295 tn Or “make me.” Here is a sign of total humility.
[15:20] 296 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:20] 297 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
[15:20] 298 tn Or “felt great affection for him,” “felt great pity for him.”
[15:20] sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.
[15:20] 299 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
[15:20] 300 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
[15:21] 301 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:21] 302 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
[15:21] 303 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
[15:22] 304 tn See the note on the word “slave” in 7:2.
[15:22] 305 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
[15:22] 306 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
[15:22] 307 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
[15:23] 308 tn Grk “And bring.” 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.
[15:23] 309 tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.
[15:23] 310 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
[15:24] 311 sn This statement links the parable to the theme of 15:6, 9.
[15:24] 312 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
[15:25] 313 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:25] 314 sn This would have been primarily instrumental music, but might include singing as well.
[15:26] 315 tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.
[15:26] 316 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
[15:27] 317 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
[15:27] 318 tn See note on the phrase “fattened calf” in v. 23.
[15:27] 319 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
[15:28] 320 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
[15:28] 321 tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.
[15:28] 322 sn Ironically the attitude of the older son has left him outside and without joy.
[15:29] 323 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
[15:29] 324 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
[15:29] 325 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
[15:29] 326 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
[15:30] 327 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
[15:30] 328 sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
[15:30] 329 sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.
[15:30] 330 sn See note on the phrase “fattened calf” in v. 23.
[15:31] 331 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
[15:31] 332 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
[15:32] 333 tn Or “necessary.”
[15:32] 334 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
[15:32] 335 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
[16:1] 336 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[16:1] 337 tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”
[16:1] 338 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
[16:1] 339 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
[16:2] 340 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
[16:2] 341 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
[16:2] 342 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
[16:2] 343 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").
[16:3] 344 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
[16:3] 345 tn Grk “the stewardship,” “the management.”
[16:3] 346 tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.
[16:3] 347 tn Grk “I do not have strength to dig; I am ashamed to beg.”
[16:3] sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.
[16:4] 348 tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.
[16:4] 349 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
[16:5] 350 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
[16:5] 351 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[16:6] 352 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
[16:6] 353 sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.
[16:6] 354 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
[16:6] 355 sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.
[16:7] 356 tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
[16:7] 357 sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
[16:7] 358 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
[16:7] 359 sn The percentage of reduction may not be as great because of the change in material.
[16:8] 360 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:8] 361 sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.
[16:8] 362 sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.
[16:8] 363 tn Grk “sons” (an idiom).
[16:8] 364 tn Grk “with their own generation.”
[16:8] 365 tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.
[16:9] 366 tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).
[16:9] 367 sn The passive refers to the welcome of heaven.
[16:9] 368 tn Grk “eternal tents” (as dwelling places).
[16:10] 369 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
[16:11] 371 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
[16:11] 372 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
[16:12] 374 tn Grk “have not been faithful with what is another’s.”
[16:12] 375 tn Grk “what is your own.”
[16:13] 376 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[16:13] 377 tn Or “and treat [the other] with contempt.”
[16:13] 378 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.
[16:13] sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
[16:14] 379 sn See the note on Pharisees in 5:17.
[16:14] 380 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[16:15] 381 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[16:15] 382 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[16:15] 383 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
[16:15] 384 tn Or “exalted.” This refers to the pride that often comes with money and position.
[16:15] 385 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
[16:16] 386 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
[16:16] 387 sn John refers to John the Baptist.
[16:16] 388 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
[16:16] 389 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.
[16:16] 390 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
[16:17] 391 tn Or “one small part of a letter” (L&N 33.37).
[16:17] 392 tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
[16:18] 393 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.
[16:19] 394 sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.
[16:19] 395 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
[16:20] 396 tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).
[16:20] 397 sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.
[16:20] 398 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
[16:21] 399 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
[16:21] 400 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
[16:21] 401 sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.
[16:22] 402 tn Grk “Now it happened that the.” 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.
[16:22] 403 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
[16:22] 404 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:22] 405 sn The shorter description suggests a different fate, which is confirmed in the following verses.
[16:23] 406 sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).
[16:23] 407 sn Hades is a place of torment, especially as one knows that he is separated from God.
[16:23] 408 tn Grk “he lifted up his eyes” (an idiom).
[16:23] 409 tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”
[16:24] 410 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
[16:24] 411 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
[16:24] 412 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
[16:24] 413 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
[16:24] 414 tn Or “in terrible pain” (L&N 24.92).
[16:24] 415 sn Fire in this context is OT imagery; see Isa 66:24.
[16:25] 416 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
[16:25] 417 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
[16:26] 418 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
[16:26] 419 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
[16:26] 420 tn Grk “between us and you.”
[16:27] 421 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
[16:27] 422 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:27] 423 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
[16:28] 424 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
[16:28] 425 tn Grk “lest they also come.”
[16:29] 426 tn Grk “says.” This is one of the few times Luke uses the historical present.
[16:29] 427 tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).
[16:30] 428 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:30] 429 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:30] 430 sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.
[16:31] 431 tn Here δέ (de) has not been translated.
[16:31] 432 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
[16:31] 433 sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
[17:1] 434 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[17:1] 435 sn See Luke 6:24-26.
[17:2] 436 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] 437 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] 438 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] 439 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] 440 tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.
[17:3] 441 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] 442 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:4] 443 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] 444 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 445 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] 446 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[17:6] 448 tn This is a mixed condition, with ἄν (an) in the apodosis.
[17:6] 449 tn Grk “faith as,” “faith like.”
[17:6] 450 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] 451 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] 452 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] 453 tn Grk “Who among you, having a slave… would say to him.”
[17:7] 454 tn See the note on the word “slave” in 7:2.
[17:7] 455 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] 456 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] 457 tn Grk “he”; the referent has been specified in the translation for clarity.
[17:8] 458 tn Grk “and gird yourself” (with an apron or towel, in preparation for service).
[17:8] 459 tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”
[17:8] 460 tn Grk “after these things.”
[17:9] 461 tn Grk “did what was commanded.”
[17:9] 462 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] 463 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] 464 tn Or “we have only done what we were supposed to do.”
[17:11] 465 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] 466 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] 467 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[17:11] 468 tn Or “was traveling about.”
[17:12] 469 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 470 tn The participle εἰσερχομένου (eisercomenou) is taken temporally.
[17:12] 471 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] 472 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] 473 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] 474 tn Καί (kai) has not been translated because of differences between Greek and English style.
[17:14] 475 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] 476 sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).
[17:14] 477 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] 478 tn Grk “glorifying God.”
[17:16] 479 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 480 tn Grk “he fell on his face” (an idiom for complete prostration).
[17:16] 481 sn And thanked him. This action recognized God’s healing work through Jesus.
[17:16] 482 tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.
[17:16] 483 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] 484 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:17] 485 tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.
[17:17] 486 tn The Greek construction used here (οὐχί, ouci) expects a positive reply.
[17:17] 487 tn The word “other” is implied in the context.
[17:18] 488 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] 489 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:19] 490 tn Grk “to him”; the referent has been specified in the translation for clarity.
[17:19] 491 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] 492 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] 493 sn See the note on Pharisees in 5:17.
[17:20] 494 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] 495 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] 496 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] 497 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] 498 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] 499 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:22] 500 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] 501 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] 502 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
[17:23] 503 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] 504 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] 505 tc Some very important
[17:25] 506 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] 507 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:26] 508 tn Or “as it happened.”
[17:26] 509 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] 510 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
[17:27] 511 tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.
[17:27] 512 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:27] 513 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
[17:28] 514 tn Or “as it happened.”
[17:28] 515 tn Grk “they.” The plural in Greek is indefinite, referring to people in general.
[17:29] 516 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] 517 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] 518 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] 519 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] 520 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] 521 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] 522 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] 523 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] 524 tc Several
[17:37] 525 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:37] 526 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
[17:37] 527 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
[17:37] 528 sn The question “Where, Lord?” means, “Where will the judgment take place?”
[17:37] 530 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] 531 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[18:1] 532 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 533 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 534 tn Or “should pray at all times” (L&N 67.88).
[18:1] 535 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] 536 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] 538 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 539 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 540 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 542 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 543 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 544 tn Grk “after these things.”
[18:4] 545 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 546 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 547 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 548 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] 549 tn Here δέ (de) has not been translated.
[18:7] 550 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] 551 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 552 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] 553 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] 554 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] 555 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 556 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[18:10] 557 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
[18:10] 558 sn See the note on Pharisees in 5:17.
[18:10] 559 sn See the note on tax collectors in 3:12.
[18:11] 560 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] 561 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
[18:11] 562 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] 563 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
[18:11] 564 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
[18:11] 565 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
[18:12] 566 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] 568 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 569 tn Grk “even lift up his eyes” (an idiom).
[18:13] 570 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] 571 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] 572 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] 573 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 574 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
[18:15] 576 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] 577 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] 578 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] 579 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
[18:16] 580 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] 581 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] 582 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:17] 583 sn On receive see John 1:12.
[18:17] 584 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] 585 tn The negation in Greek used here (οὐ μή, ou mh) is very strong.
[18:18] 586 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[18:18] 587 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] 588 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] 589 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:19] 590 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] 591 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] 592 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] 593 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] 594 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] 595 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] 596 sn See Luke 14:33.
[18:22] 597 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] 598 sn See Luke 1:50-53; 6:20-23; 14:12-14.
[18:22] 599 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] 600 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
[18:23] 601 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[18:23] 602 tn Or “very distressed” (L&N 25.277).
[18:24] 603 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] 604 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] 605 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] 606 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] 607 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[18:26] 608 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[18:27] 609 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
[18:27] 610 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] 611 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] 612 tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[18:29] 613 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:29] 614 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:29] 615 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:29] 616 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] 617 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] 618 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[18:30] 619 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] 620 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 621 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 622 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 623 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] 624 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] 625 sn See Luke 22:63; 23:11, 36.
[18:32] 626 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 627 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] 628 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] 629 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[18:34] 630 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[18:34] 631 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
[18:34] 632 tn Grk “And this.” Here καί (kai) has not been translated.
[18:34] 633 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] 634 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] 635 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] 636 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[18:35] 637 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] 638 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[18:37] 639 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
[18:38] 640 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] 641 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[18:38] 642 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] 643 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] 644 sn That is, those who were at the front of the procession.
[18:39] 645 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] 646 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] 647 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
[18:40] 648 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
[18:40] 649 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
[18:40] 650 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:41] 652 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] 653 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:42] 654 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
[18:42] 655 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
[18:43] 656 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
[18:43] 657 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[18:43] 658 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] 659 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:43] 660 tn The word “too” has been supplied for stylistic reasons.
[19:1] 661 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] 662 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[19:2] 663 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] 664 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] 665 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:3] 666 tn Grk “He was trying to see who Jesus was.”
[19:3] 667 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
[19:4] 668 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] 669 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] 670 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
[19:5] 671 tc Most
[19:5] 672 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
[19:5] 673 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] 674 sn On today here and in v. 9, see the note on today in 2:11.
[19:6] 675 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
[19:6] 676 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:6] 677 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] 678 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] 679 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] 680 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] 681 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] 682 tn This is a first class condition in the Greek text. It virtually confesses fraud.
[19:9] 683 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
[19:9] 684 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] 685 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
[19:9] 686 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
[19:10] 687 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] 688 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:11] 689 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:11] 690 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
[19:11] 691 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] 692 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
[19:12] 693 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
[19:12] 694 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] 695 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] 696 tn See the note on the word “slave” in 7:2.
[19:13] 697 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] 698 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] 699 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 700 tn Grk “this one” (somewhat derogatory in this context).
[19:15] 702 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] 703 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] 704 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] 705 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] 706 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
[19:16] 707 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
[19:16] 708 tn See the note on the word “minas” in v. 13.
[19:17] 709 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:17] 710 tn See Luke 16:10.
[19:17] 711 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] 712 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:19] 713 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
[19:19] 714 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:20] 715 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] 716 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
[19:20] 718 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] 719 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] 720 tn Or “exacting,” “harsh,” “hard.”
[19:21] 721 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] 722 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] 723 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:22] 724 tn Grk “out of your own mouth” (an idiom).
[19:22] 725 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
[19:22] 726 tn Or “exacting,” “harsh,” “hard.”
[19:23] 727 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
[19:23] 728 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] 729 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] 730 tn Grk “the ten minas.”
[19:25] 731 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] 732 tc A few
[19:26] 733 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] 734 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] 735 tn Grk “to rule over them.”
[19:27] 736 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 737 sn Slaughter them. To reject the king is to face certain judgment from him.
[19:28] 738 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:28] 739 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
[19:28] 740 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] 741 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] 742 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] 743 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] 745 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 746 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] 747 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 748 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 749 tn Grk “sent ahead and went and found.”
[19:32] 750 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 751 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 752 tn Grk “said to them.”
[19:35] 753 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 754 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 756 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] 757 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 758 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] 759 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] 760 sn See the note on the name Mount of Olives in v. 29.
[19:37] 761 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 762 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] 763 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 764 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 765 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 766 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] 767 sn A quotation from Ps 118:26.
[19:39] 768 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] 769 sn See the note on Pharisees in 5:17.
[19:39] 770 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 771 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] 773 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] 774 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 776 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] 777 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 778 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] 779 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] 780 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 781 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 782 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] 783 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] 784 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 785 tn Grk “leave stone on stone.”
[19:44] 786 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] 787 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 789 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] 790 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] 791 sn A quotation from Isa 56:7.
[19:46] 792 tn Or “a hideout” (see L&N 1.57).
[19:46] 793 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] 794 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] 795 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 796 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] 797 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 798 tn Grk “they did not find the thing that they might do.”
[19:48] 799 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] 800 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] 801 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 802 tn Grk “the temple.”
[20:1] 804 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 805 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] 806 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 807 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 808 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] 809 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 810 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] 811 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] 812 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 813 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 814 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] 815 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 816 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] 817 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] 818 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] 819 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] 820 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] 821 sn The leasing of land to tenant farmers was common in this period.
[20:10] 822 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 823 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] 824 tn Grk “from the fruit of the vineyard.”
[20:10] 825 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] 826 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 827 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] 828 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] 829 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 830 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] 831 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 832 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 833 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] 834 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] 835 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 836 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] 837 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 838 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] 839 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 840 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] 841 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 842 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 843 tn Grk “tried to lay hands on him.”
[20:19] 844 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 845 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 846 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 847 tn Grk “so that they might catch him in some word.”
[20:20] 848 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] 849 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 850 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 851 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] 852 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] 853 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] 854 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 855 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 856 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] 857 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] 858 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] 859 tn Grk “whose likeness and inscription does it have?”
[20:25] 860 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 861 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] 862 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 863 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 864 tn Grk “to trap him in a saying.”
[20:27] 866 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] 867 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 868 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 869 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] 870 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 871 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 872 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] 873 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 874 tc Most
[20:33] 875 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] 876 tn Grk “For the seven had her as wife.”
[20:34] 877 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] 878 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] 879 tn Grk “to attain to.”
[20:35] 880 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] 881 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] 882 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 883 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] 884 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 885 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 886 sn A quotation from Exod 3:6.
[20:38] 887 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] 888 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 889 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 890 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 891 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] 892 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] 893 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 894 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] 895 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] 896 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] 897 sn A quotation from Ps 110:1.
[20:44] 898 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] 899 tn Here δέ (de) has not been translated.
[20:45] 900 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 901 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] 902 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 903 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 904 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] 905 sn See Luke 14:1-14.
[20:46] 906 sn See the note on synagogues in 4:15.
[20:47] 907 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 908 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] 909 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
[21:1] 910 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 911 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.
[21:1] 912 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[21:1] sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).
[21:2] 913 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
[21:3] 914 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:3] 915 tn Grk “Truly, I say to you.”
[21:3] 916 sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[21:4] 917 tn Grk “out of what abounded to them.”
[21:4] 918 tn Or “put in her entire livelihood.”
[21:5] 919 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:5] 920 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[21:5] 921 tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.
[21:5] 922 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:6] 923 sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[21:6] 924 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
[21:7] 925 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
[21:7] 926 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[21:7] 927 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[21:8] 929 tn Here δέ (de) has not been translated.
[21:8] 930 tn Or “Be on guard.”
[21:8] 931 tn That is, “I am the Messiah.”
[21:9] 932 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
[21:9] 933 tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).
[21:9] 934 sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
[21:10] 935 tn For the translation “rise up in arms” see L&N 55.2.
[21:11] 936 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[21:11] 937 tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.
[21:11] 938 sn See Jer 4:13-22; 14:12; 21:6-7.
[21:12] 939 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
[21:12] 940 tn Grk “will lay their hands on you.”
[21:12] 941 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
[21:12] 942 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:13] 943 tn Grk “This will turn out to you for [a] testimony.”
[21:14] 944 tn Grk “determine in your hearts.”
[21:14] 945 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
[21:15] 946 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 947 tn Grk “and wisdom.”
[21:16] 948 sn To confess Christ might well mean rejection by one’s own family, even by parents.
[21:16] 949 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[21:17] 950 sn See Luke 6:22, 27; 1 Cor 1:25-31.
[21:18] 951 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 952 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
[21:19] 953 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
[21:19] 954 tc Some important Greek witnesses plus the majority of
[21:19] 955 tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
[21:20] 956 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 957 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 958 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 959 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in
[21:21] 960 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[21:21] 961 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 962 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 963 tn Or “of punishment.” This is a time of judgment.
[21:22] 964 tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
[21:23] 965 sn Great distress means that this is a period of great judgment.
[21:24] 966 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 967 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 968 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
[21:24] 969 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 970 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[21:25] 971 sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
[21:25] 972 tn Grk “distress of nations.”
[21:25] 973 tn Or “in consternation” (L&N 32.9).
[21:26] 974 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
[21:26] 975 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[21:27] 976 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
[21:27] 977 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[21:28] 978 sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
[21:28] 979 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
[21:29] 980 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:29] 981 tn Grk “all the trees.”
[21:30] 982 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.
[21:31] 983 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[21:31] 984 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
[21:32] 985 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:32] 986 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[21:33] 987 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[21:34] 988 tn Grk “watch out for yourselves.”
[21:34] sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
[21:34] 989 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
[21:35] 990 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
[21:35] 991 tn Or “come upon.”
[21:35] 992 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
[21:36] 993 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 994 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[21:37] 995 tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.
[21:37] 996 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:37] 997 tn Grk “in the temple.”
[21:37] 998 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
[21:37] 999 tn Grk “at the mountain called ‘of Olives.’”
[21:37] sn See the note on the phrase Mount of Olives in 19:29.
[21:38] 1000 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
[21:38] 1001 tc Some
[21:38] tn Grk “in the temple.”
[22:1] 1002 sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).
[22:2] 1003 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:2] 1004 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:2] 1005 tn Grk “were seeking how.”
[22:2] 1006 tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).
[22:2] 1007 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:2] 1008 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
[22:3] 1009 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:3] 1010 sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.
[22:3] 1011 tn Grk “Iscariot, being of the number of the twelve.”
[22:4] 1012 tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
[22:4] 1013 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
[22:4] 1014 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:4] 1015 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
[22:5] 1016 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:5] 1017 sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
[22:5] 1018 sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
[22:6] 1019 tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
[22:6] 1020 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[22:6] 1021 tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
[22:6] 1022 tn Grk “apart from the crowd.”
[22:6] sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).
[22:7] 1023 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
[22:7] 1024 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[22:8] 1025 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:8] 1026 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[22:8] 1027 tn Grk “for us, so that we may eat.”
[22:9] 1028 tn Here δέ (de) has not been translated.
[22:9] 1029 tn In the Greek text this a deliberative subjunctive.
[22:10] 1031 sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
[22:10] 1032 sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.
[22:11] 1033 tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).
[22:13] 1034 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
[22:13] 1035 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[22:13] 1036 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
[22:14] 1037 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:14] 1038 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:14] 1039 tn Grk “reclined 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.
[22:14] 1040 tn Grk “the apostles with him.”
[22:15] 1041 tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).
[22:16] 1042 tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.
[22:16] 1043 sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.
[22:16] 1044 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
[22:17] 1045 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:17] 1046 sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).
[22:18] 1047 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[22:18] 1048 sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.
[22:19] 1049 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:19] 1050 tc Some important Western
[22:19] 1051 sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.
[22:20] 1052 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
[22:20] 1053 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
[22:20] 1054 sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[22:21] 1055 sn The one who betrays me. Jesus knows about Judas and what he has done.
[22:21] 1056 sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[22:22] 1057 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
[22:23] 1058 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.
[22:24] 1059 tn Or “happened.”
[22:24] 1060 tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).
[22:25] 1061 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
[22:25] 1062 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:25] 1063 sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).
[22:26] 1064 tn Grk “But you are not thus.”
[22:26] 1065 tn Or “the ruler.”
[22:26] 1066 sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.
[22:27] 1067 tn Grk “who reclines 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.
[22:27] 1068 tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.
[22:27] 1069 sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.
[22:28] 1070 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
[22:29] 1071 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
[22:29] 1072 sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.
[22:29] 1073 tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.
[22:30] 1074 tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.
[22:30] 1075 sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
[22:31] 1076 tc The majority of
[22:31] 1077 tn Grk “behold” (for “pay attention” see L&N 91.13).
[22:31] 1078 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
[22:31] 1079 sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.
[22:32] 1080 sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.
[22:32] 1081 sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
[22:32] 1082 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:32] 1083 tn Or “turned around.”
[22:32] 1084 sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.
[22:33] 1085 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[22:33] 1086 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
[22:34] 1087 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
[22:34] 1088 sn That is, Peter’s denials will happen before the sun rises.
[22:34] 1089 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
[22:35] 1090 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:35] 1091 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:35] 1092 tn Traditionally, “purse” (likewise in v. 36).
[22:35] 1093 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:35] 1094 sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.
[22:36] 1096 tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.
[22:36] 1097 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:37] 1098 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
[22:37] 1099 tn Or “with the lawless.”
[22:37] sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.
[22:37] 1100 tn Grk “is having its fulfillment.”
[22:38] 1101 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
[22:38] 1102 sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.
[22:38] 1103 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
[22:39] 1104 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:39] 1105 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:39] 1107 sn See the note on the Mount of Olives in Luke 19:29.
[22:40] 1108 sn Luke does not mention Gethsemane by name, but calls it simply the place.
[22:40] 1109 sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.
[22:42] 1110 tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.
[22:42] 1111 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[22:42] 1112 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
[22:44] 1113 tn Grk “And being in anguish.”
[22:44] 1114 tc Several important Greek
[22:44] sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.
[22:45] 1115 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:45] 1116 tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
[22:46] 1117 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
[22:46] 1118 sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).
[22:47] 1119 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
[22:47] 1120 tn Grk “drew near.”
[22:47] 1121 tc Many
[22:48] 1122 sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.
[22:49] 1123 tn Here δέ (de) has not been translated.
[22:49] 1124 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
[22:49] 1125 sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.
[22:50] 1126 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:50] 1127 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
[22:50] 1128 tn See the note on the word “slave” in 7:2.
[22:51] 1129 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
[22:51] 1130 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
[22:51] 1131 sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).
[22:52] 1132 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:52] 1133 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
[22:52] 1134 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
[22:53] 1135 tn Grk “in the temple.”
[22:53] 1136 tn Grk “lay hands on me.”
[22:53] 1137 tn Or “your time.”
[22:53] 1138 tn Or “authority,” “domain.”
[22:54] 1139 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 1140 tn Or “seized” (L&N 37.109).
[22:54] 1141 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 1142 sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.
[22:56] 1143 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 1144 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.
[22:57] 1145 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[22:57] 1146 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
[22:58] 1147 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 1148 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
[22:58] 1149 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 1150 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 1151 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 1152 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 1153 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
[22:61] 1154 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 1155 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
[22:62] 1156 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[22:63] 1157 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:63] 1158 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:64] 1159 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:64] 1160 tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
[22:64] 1161 tn Grk “Who is the one who hit you?”
[22:64] sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
[22:65] 1162 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
[22:66] 1163 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 1164 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 1165 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 1166 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 1167 tn This is a first class condition in the Greek text.
[22:67] 1168 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:67] sn See the note on Christ in 2:11.
[22:67] 1169 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 1170 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 1171 tn This is also a third class condition in the Greek text.
[22:68] 1172 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 1173 sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
[22:69] 1174 sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[22:69] 1175 sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[22:70] 1176 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 1177 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 1178 tn Grk “He said to them.”
[22:70] 1179 sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”
[22:71] 1180 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 1181 sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
[22:71] 1182 tn Grk “from his own mouth” (an idiom).
[23:1] 1183 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 1184 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 1185 sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
[23:2] 1186 tn Here δέ (de) has not been translated.
[23:2] 1187 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
[23:2] 1188 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
[23:2] 1189 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
[23:2] 1190 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.’”
[23:2] 1191 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 1192 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:2] sn See the note on Christ in 2:11.
[23:3] 1193 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 1194 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 1195 sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
[23:3] 1196 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 1197 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 1198 tn Grk “find no cause.”
[23:4] sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).
[23:5] 1199 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 1200 sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
[23:5] 1201 tn Grk “beginning from Galilee until here.”
[23:7] 1202 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:7] 1203 sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.
[23:7] 1204 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
[23:7] 1205 sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).
[23:7] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:8] 1206 tn Here δέ (de) has not been translated.
[23:8] 1207 tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.
[23:8] 1208 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
[23:9] 1209 tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.
[23:9] 1210 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:9] 1211 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[23:10] 1212 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[23:10] 1213 sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
[23:11] 1214 tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.
[23:11] 1215 sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.
[23:11] 1216 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:12] 1217 sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).
[23:12] 1218 tn Grk “at enmity with each other.”
[23:13] 1219 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 1220 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[23:14] 1221 tn This term also appears in v. 2.
[23:14] 1222 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 1223 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 1224 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 1225 tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.
[23:16] 1226 tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.
[23:17] 1227 tc Many of the best
[23:18] 1228 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 1229 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 1230 tn Grk “who” (a continuation of the previous sentence).
[23:19] 1231 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 1232 sn This is a parenthetical note by the author.
[23:20] 1233 sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.
[23:21] 1234 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 1235 tn This double present imperative is emphatic.
[23:21] sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[23:22] 1236 tn Grk “no cause of death I found in him.”
[23:22] 1237 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
[23:22] 1238 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 1239 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 1240 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 1241 sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.
[23:24] 1242 tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.
[23:25] 1243 tn Or “delivered up.”
[23:25] 1244 sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.
[23:26] 1245 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 1246 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[23:26] 1247 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 1248 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 1249 sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
[23:27] 1250 tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.
[23:28] 1251 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
[23:28] map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:28] 1252 sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.
[23:29] 1253 tn Grk “For behold.”
[23:29] 1254 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
[23:29] sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.
[23:30] 1255 sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
[23:30] 1256 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 1257 tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).
[23:31] 1258 sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.
[23:32] 1259 tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì75 א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.
[23:32] sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).
[23:33] 1260 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 1261 sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).
[23:33] 1262 sn See the note on crucify in 23:21.
[23:34] 1263 tc Many important
[23:34] 1264 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 1265 tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.
[23:34] 1266 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 1267 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[23:35] 1268 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 1269 tn This is a first class condition in the Greek text.
[23:35] 1270 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:35] sn See the note on Christ in 2:11.
[23:36] 1271 sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.
[23:37] 1272 tn This is also a first class condition in the Greek text.
[23:38] 1273 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[23:39] 1274 tc Most
[23:39] sn The question in Greek expects a positive reply and is also phrased with irony.
[23:39] 1275 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:39] sn See the note on Christ in 2:11.
[23:40] 1276 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 1277 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”
[23:40] 1278 tn The words “of condemnation” are not in the Greek text, but are implied.
[23:41] 1279 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
[23:42] 1280 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 1281 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
[23:42] 1282 tc ‡ The alternate readings of some
[23:43] 1284 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 1285 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
[23:43] 1286 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
[23:44] 1287 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[23:44] 1288 tn Grk “the sixth hour.”
[23:44] 1289 tn Grk “until the ninth hour.”
[23:45] 1290 tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ì75 א B C*vid L 070 579 2542 pc) as well as several ancient versions. The majority of
[23:45] sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smoothes over the problem (discussed in the tc problem above), or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BDAG 306 s.v. ἐκλείπω notes that the verb is used in Hellenistic Greek “Of the sun cease to shine.” In MM it is argued that “it seems more than doubtful that in Lk 2345 any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.
[23:45] 1291 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[23:46] 1292 sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.
[23:47] 1293 sn See the note on the word centurion in 7:2.
[23:47] 1294 tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.
[23:47] sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).
[23:48] 1295 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
[23:49] 1296 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:49] 1297 tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.
[23:50] 1298 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).
[23:50] 1299 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
[23:51] 1300 tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 1301 tc Several
[23:51] sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.
[23:51] 1302 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 1303 tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”
[23:51] 1304 tn Or “waiting for.”
[23:51] 1305 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.
[23:52] 1306 sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).
[23:53] 1307 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:53] 1308 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[23:53] 1309 tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.
[23:53] 1310 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
[23:53] 1311 tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.
[23:53] tn Or “laid to rest.”
[23:54] 1312 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[23:54] 1313 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:55] 1314 tn Here δέ (de) has not been translated.
[23:55] 1315 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:56] 1316 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 1317 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.
[23:56] 1318 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 1319 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
[24:1] 1320 sn The first day of the week is the day after the Sabbath.
[24:1] 1321 tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.
[24:1] 1322 tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.
[24:2] 1323 tn Here δέ (de) has not been translated.
[24:2] 1324 sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.
[24:3] 1325 tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì75 א A B C L W Θ Ψ Ë1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.
[24:3] sn What they found was not what they expected – an empty tomb.
[24:4] 1326 tn Grk “And it happened that while.” 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 not been translated because of differences between Greek and English style.
[24:4] 1327 tn Or “bewildered.” The term refers to a high state of confusion and anxiety.
[24:4] 1329 sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).
[24:5] 1330 tn Here δέ (de) has not been translated.
[24:5] 1331 tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).
[24:5] 1332 tn Or “They were extremely afraid.”
[24:5] 1333 sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.
[24:5] 1334 sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.
[24:6] 1335 tc The phrase “He is not here, but has been raised” is omitted by a few
[24:6] tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.
[24:6] 1336 sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.
[24:7] 1337 tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”
[24:7] 1338 tn See Luke 9:22, 44; 13:33.
[24:7] 1339 tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.
[24:7] 1340 sn See the note on crucify in 23:21.
[24:7] 1341 tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.
[24:8] 1342 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:8] 1343 sn On his words see Luke 9:22.
[24:9] 1344 sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.
[24:10] 1345 sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.
[24:10] 1346 sn On Joanna see Luke 8:1-3.
[24:11] 1347 sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.
[24:12] 1348 sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.
[24:12] 1349 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
[24:12] 1350 tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).
[24:12] 1351 tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).
[24:12] 1352 sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.
[24:12] 1353 tc Some Western
[24:13] 1354 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).
[24:13] 1355 tn These are disciples as they know about the empty tomb and do not know what to make of it all.
[24:13] 1356 tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.
[24:13] 1357 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:14] 1358 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:15] 1359 tn Grk “And it happened that while.” 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 not been translated because of differences between Greek and English style.
[24:15] 1360 tn This term suggests emotional dialogue and can thus be translated “debated.”
[24:15] 1361 tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[24:16] 1362 sn The two disciples will not be allowed to recognize Jesus until v. 31.
[24:16] 1363 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
[24:16] 1364 sn This parenthetical remark by the author is necessary so the reader will understand the account.
[24:17] 1365 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:17] 1366 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).
[24:17] 1367 tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).
[24:18] 1368 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
[24:18] 1369 sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.
[24:18] 1370 tn Grk “in it” (referring to the city of Jerusalem).
[24:19] 1371 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:19] 1372 tn This translates the Greek term ἀνήρ (anhr).
[24:19] 1373 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
[24:20] 1374 sn Handed him over is another summary of the passion like Luke 9:22.
[24:20] 1375 sn See the note on crucify in 23:21.
[24:21] 1376 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
[24:21] 1377 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
[24:22] 1378 sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.
[24:22] 1379 tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.
[24:23] 1380 sn The men in dazzling attire mentioned in v. 4 are identified as angels here.
[24:24] 1381 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:24] 1382 tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.
[24:25] 1383 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
[24:25] 1384 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
[24:25] 1385 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
[24:25] 1386 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
[24:25] 1387 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
[24:26] 1388 tn This Greek particle (οὐχί, ouci) expects a positive reply.
[24:26] 1389 sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).
[24:26] 1390 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:26] sn See the note on Christ in 2:11.
[24:27] 1391 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:27] 1392 sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.
[24:27] 1393 tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.
[24:28] 1394 sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.
[24:29] 1395 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[24:29] 1396 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
[24:30] 1397 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 not been translated because of differences between Greek and English style.
[24:30] 1398 tn Grk “had reclined 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.
[24:30] 1399 tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[24:31] 1400 tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.
[24:31] 1401 sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.
[24:31] 1402 tn This pronoun is somewhat emphatic.
[24:31] 1403 tn This translates a καί (kai, “and”) that has clear sequential force.
[24:32] 1404 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:32] 1405 tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.
[24:32] 1406 tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.
[24:32] 1407 tc ‡ Most
[24:32] sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.
[24:32] 1408 tn Grk “opening” (cf. Acts 17:3).
[24:33] 1409 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.
[24:33] 1410 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:33] 1411 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:34] 1412 tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.
[24:34] 1413 sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.
[24:35] 1414 sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.
[24:35] 1415 tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.
[24:36] 1416 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[24:36] 1417 tc The words “and said to them, ‘Peace be with you’” are lacking in some Western
[24:37] 1418 sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.
[24:37] 1419 tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.
[24:38] 1420 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:38] 1421 tn Or “disturbed,” “troubled.”
[24:38] 1422 tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.
[24:38] sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.
[24:39] 1423 tn Grk “that it is I myself.”
[24:39] 1424 tn See tc note on “ghost” in v. 37.
[24:40] 1425 tc Some Western
[24:41] 1426 sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.
[24:41] 1427 sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.
[24:41] 1428 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.
[24:42] 1429 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.
[24:44] 1430 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:44] 1431 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
[24:44] 1432 sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.
[24:45] 1433 sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.
[24:46] 1434 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:46] 1435 tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.
[24:47] 1436 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
[24:47] 1437 tn Or “preached,” “announced.”
[24:47] 1438 sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
[24:47] 1439 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
[24:47] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:48] 1440 sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.
[24:49] 1441 tn Grk “sending on you.”
[24:49] 1442 tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.
[24:49] 1443 sn The city refers to Jerusalem.
[24:49] 1444 sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).
[24:50] 1445 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:50] 1446 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[24:50] 1447 sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.
[24:51] 1448 tn Grk “And it happened that while.” 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.
[24:51] 1449 tn Grk “while he blessed them.”
[24:51] 1450 tn Grk “he departed from them.”
[24:51] 1451 tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sys, but it is found in Ì75 and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.
[24:51] tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.
[24:51] sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.
[24:52] 1452 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.
[24:52] 1453 tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.
[24:52] 1454 sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.
[24:53] 1455 tn Grk “in the temple.”
[24:53] sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.
[24:53] 1456 tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian
[24:53] 1457 tc The majority of Greek
