Lukas 19:28--24:43
Konteks19:28 After Jesus 1 had said this, he continued on ahead, 2 going up to Jerusalem. 3 19:29 Now 4 when he approached Bethphage 5 and Bethany, at the place called the Mount of Olives, 6 he sent two of the disciples, 19:30 telling them, 7 “Go to the village ahead of you. 8 When 9 you enter it, you will find a colt tied there that has never been ridden. 10 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 11 it.’” 19:32 So those who were sent ahead found 12 it exactly 13 as he had told them. 19:33 As 14 they were untying the colt, its owners asked them, 15 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 16 they brought it to Jesus, threw their cloaks 17 on the colt, 18 and had Jesus get on 19 it. 19:36 As 20 he rode along, they 21 spread their cloaks on the road. 19:37 As he approached the road leading down from 22 the Mount of Olives, 23 the whole crowd of his 24 disciples began to rejoice 25 and praise 26 God with a loud voice for all the mighty works 27 they had seen: 28 19:38 “Blessed is the king 29 who comes in the name of the Lord! 30 Peace in heaven and glory in the highest!” 19:39 But 31 some of the Pharisees 32 in the crowd said to him, “Teacher, rebuke your disciples.” 33 19:40 He answered, 34 “I tell you, if they 35 keep silent, the very stones 36 will cry out!”
19:41 Now 37 when Jesus 38 approached 39 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 40 even you, the things that make for peace! 41 But now they are hidden 42 from your eyes. 19:43 For the days will come upon you when your enemies will build 43 an embankment 44 against you and surround you and close in on you from every side. 19:44 They will demolish you 45 – you and your children within your walls 46 – and they will not leave within you one stone 47 on top of another, 48 because you did not recognize the time of your visitation from God.” 49
19:45 Then 50 Jesus 51 entered the temple courts 52 and began to drive out those who were selling things there, 53 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 54 but you have turned it into a den 55 of robbers!” 56
19:47 Jesus 57 was teaching daily in the temple courts. The chief priests and the experts in the law 58 and the prominent leaders among the people were seeking to assassinate 59 him, 19:48 but 60 they could not find a way to do it, 61 for all the people hung on his words. 62
20:1 Now one 63 day, as Jesus 64 was teaching the people in the temple courts 65 and proclaiming 66 the gospel, the chief priests and the experts in the law 67 with the elders came up 68 20:2 and said to him, 69 “Tell us: By what authority 70 are you doing these things? 71 Or who it is who gave you this authority?” 20:3 He answered them, 72 “I will also ask you a question, and you tell me: 20:4 John’s baptism 73 – was it from heaven or from people?” 74 20:5 So 75 they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” 20:7 So 76 they replied that they did not know 77 where it came from. 20:8 Then 78 Jesus said to them, “Neither will I tell you 79 by whose authority 80 I do these things.”
20:9 Then 81 he began to tell the people this parable: “A man 82 planted a vineyard, 83 leased it to tenant farmers, 84 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 85 to the tenants so that they would give 86 him his portion of the crop. 87 However, the tenants beat his slave 88 and sent him away empty-handed. 20:11 So 89 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 90 20:12 So 91 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 92 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 93 perhaps they will respect him.’ 20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’ 20:15 So 94 they threw him out of the vineyard and killed 95 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 96 those tenants and give the vineyard to others.” 97 When the people 98 heard this, they said, “May this never happen!” 99 20:17 But Jesus 100 looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? 101 20:18 Everyone who falls on this stone will be broken to pieces, 102 and the one on whom it falls will be crushed.” 103 20:19 Then 104 the experts in the law 105 and the chief priests wanted to arrest 106 him that very hour, because they realized he had told this parable against them. But 107 they were afraid of the people.
20:20 Then 108 they watched him carefully and sent spies who pretended to be sincere. 109 They wanted to take advantage of what he might say 110 so that they could deliver him up to the authority and jurisdiction 111 of the governor. 20:21 Thus 112 they asked him, “Teacher, we know that you speak and teach correctly, 113 and show no partiality, but teach the way of God in accordance with the truth. 114 20:22 Is it right 115 for us to pay the tribute tax 116 to Caesar 117 or not?” 20:23 But Jesus 118 perceived their deceit 119 and said to them, 20:24 “Show me a denarius. 120 Whose image 121 and inscription are on it?” 122 They said, “Caesar’s.” 20:25 So 123 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 124 20:26 Thus 125 they were unable in the presence of the people to trap 126 him with his own words. 127 And stunned 128 by his answer, they fell silent.
20:27 Now some Sadducees 129 (who contend that there is no resurrection) 130 came to him. 20:28 They asked him, 131 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 132 must marry 133 the widow and father children 134 for his brother. 135 20:29 Now there were seven brothers. The first one married a woman 136 and died without children. 20:30 The second 137 20:31 and then the third married her, and in this same way all seven died, leaving no children. 20:32 Finally the woman died too. 20:33 In the resurrection, therefore, whose wife will the woman be? 138 For all seven had married her.” 139
20:34 So 140 Jesus said to them, “The people of this age 141 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 142 that age and in the resurrection from the dead neither marry nor are given in marriage. 143 20:36 In fact, they can no longer die, because they are equal to angels 144 and are sons of God, since they are 145 sons 146 of the resurrection. 20:37 But even Moses revealed that the dead are raised 147 in the passage about the bush, 148 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 149 20:38 Now he is not God of the dead, but of the living, 150 for all live before him.” 151 20:39 Then 152 some of the experts in the law 153 answered, “Teacher, you have spoken well!” 154 20:40 For they did not dare any longer to ask 155 him anything.
20:41 But 156 he said to them, “How is it that they say that the Christ 157 is David’s son? 158 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 159 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 160
20:44 If David then calls him ‘Lord,’ how can he be his son?” 161
20:45 As 162 all the people were listening, Jesus 163 said to his disciples, 20:46 “Beware 164 of the experts in the law. 165 They 166 like walking around in long robes, and they love elaborate greetings 167 in the marketplaces and the best seats 168 in the synagogues 169 and the places of honor at banquets. 20:47 They 170 devour 171 widows’ property, 172 and as a show make long prayers. They will receive a more severe punishment.”
21:1 Jesus 173 looked up 174 and saw the rich putting their gifts into the offering box. 175 21:2 He also saw a poor widow put in two small copper coins. 176 21:3 He 177 said, “I tell you the truth, 178 this poor widow has put in more than all of them. 179 21:4 For they all offered their gifts out of their wealth. 180 But she, out of her poverty, put in everything she had to live on.” 181
21:5 Now 182 while some were speaking about the temple, how it was adorned 183 with beautiful stones and offerings, 184 Jesus 185 said, 21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. 186 All will be torn down!” 187 21:7 So 188 they asked him, 189 “Teacher, when will these things 190 happen? And what will be the sign that 191 these things are about to take place?” 21:8 He 192 said, “Watch out 193 that you are not misled. For many will come in my name, saying, ‘I am he,’ 194 and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, 195 do not be afraid. 196 For these things must happen first, but the end will not come at once.” 197
21:10 Then he said to them, “Nation will rise up in arms 198 against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines 199 and plagues in various places, and there will be terrifying sights 200 and great signs 201 from heaven. 21:12 But before all this, 202 they will seize 203 you and persecute you, handing you over to the synagogues 204 and prisons. You 205 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 206 21:14 Therefore be resolved 207 not to rehearse 208 ahead of time how to make your defense. 21:15 For I will give you the words 209 along with the wisdom 210 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 211 brothers, relatives, 212 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 213 21:18 Yet 214 not a hair of your head will perish. 215 21:19 By your endurance 216 you will gain 217 your lives. 218
21:20 “But when you see Jerusalem 219 surrounded 220 by armies, then know that its 221 desolation 222 has come near. 21:21 Then those who are in Judea must flee 223 to the mountains. Those 224 who are inside the city must depart. Those 225 who are out in the country must not enter it, 21:22 because these are days of vengeance, 226 to fulfill 227 all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress 228 on the earth and wrath against this people. 21:24 They 229 will fall by the edge 230 of the sword and be led away as captives 231 among all nations. Jerusalem 232 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 233
21:25 “And there will be signs in the sun and moon and stars, 234 and on the earth nations will be in distress, 235 anxious 236 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 237 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 238 21:27 Then 239 they will see the Son of Man arriving in a cloud 240 with power and great glory. 21:28 But when these things 241 begin to happen, stand up and raise your heads, because your redemption 242 is drawing near.”
21:29 Then 243 he told them a parable: “Look at the fig tree and all the other trees. 244 21:30 When they sprout leaves, you see 245 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know 246 that the kingdom of God 247 is near. 21:32 I tell you the truth, 248 this generation 249 will not pass away until all these things take place. 21:33 Heaven and earth will pass away, but my words will never pass away. 250
21:34 “But be on your guard 251 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 252 21:35 For 253 it will overtake 254 all who live on the face of the whole earth. 255 21:36 But stay alert at all times, 256 praying that you may have strength to escape all these things that must 257 happen, and to stand before the Son of Man.”
21:37 So 258 every day Jesus 259 was teaching in the temple courts, 260 but at night he went and stayed 261 on the Mount of Olives. 262 21:38 And all the people 263 came to him early in the morning to listen to him in the temple courts. 264
22:1 Now the Feast of Unleavened Bread, 265 which is called the Passover, was approaching. 22:2 The 266 chief priests and the experts in the law 267 were trying to find some way 268 to execute 269 Jesus, 270 for they were afraid of the people. 271
22:3 Then 272 Satan 273 entered Judas, the one called Iscariot, who was one of the twelve. 274 22:4 He went away and discussed with the chief priests and officers of the temple guard 275 how he might 276 betray Jesus, 277 handing him over to them. 278 22:5 They 279 were delighted 280 and arranged to give him money. 281 22:6 So 282 Judas 283 agreed and began looking for an opportunity to betray Jesus 284 when no crowd was present. 285
22:7 Then the day for the feast 286 of Unleavened Bread came, on which the Passover lamb had to be sacrificed. 287 22:8 Jesus 288 sent Peter and John, saying, “Go and prepare the Passover 289 for us to eat.” 290 22:9 They 291 said to him, “Where do you want us to prepare 292 it?” 22:10 He said to them, “Listen, 293 when you have entered the city, a man carrying a jar of water 294 will meet you. 295 Follow him into the house that he enters, 22:11 and tell the owner of the house, 296 ‘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 297 they went and found things 298 just as he had told them, 299 and they prepared the Passover.
22:14 Now 300 when the hour came, Jesus 301 took his place at the table 302 and the apostles joined 303 him. 22:15 And he said to them, “I have earnestly desired 304 to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again 305 until it is fulfilled 306 in the kingdom of God.” 307 22:17 Then 308 he took a cup, 309 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 310 of the vine until the kingdom of God comes.” 311 22:19 Then 312 he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body 313 which is given for you. 314 Do this in remembrance of me.” 22:20 And in the same way he took 315 the cup after they had eaten, 316 saying, “This cup that is poured out for you is the new covenant 317 in my blood.
22:21 “But look, the hand of the one who betrays 318 me is with me on the table. 319 22:22 For the Son of Man is to go just as it has been determined, 320 but woe to that man by whom he is betrayed!” 22:23 So 321 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 322 among them over which of them was to be regarded as the greatest. 323 22:25 So 324 Jesus 325 said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ 326 22:26 Not so with you; 327 instead the one who is greatest among you must become like the youngest, and the leader 328 like the one who serves. 329 22:27 For who is greater, the one who is seated at the table, 330 or the one who serves? Is it not 331 the one who is seated at the table? But I am among you as one 332 who serves.
22:28 “You are the ones who have remained 333 with me in my trials. 22:29 Thus 334 I grant 335 to you a kingdom, 336 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 337 on thrones judging 338 the twelve tribes of Israel.
22:31 “Simon, 339 Simon, pay attention! 340 Satan has demanded to have you all, 341 to sift you like wheat, 342 22:32 but I have prayed for you, Simon, 343 that your faith may not fail. 344 When 345 you have turned back, 346 strengthen 347 your brothers.” 22:33 But Peter 348 said to him, “Lord, I am ready to go with you both to prison and to death!” 349 22:34 Jesus replied, 350 “I tell you, Peter, the rooster will not crow 351 today until you have denied 352 three times that you know me.”
22:35 Then 353 Jesus 354 said to them, “When I sent you out with no money bag, 355 or traveler’s bag, 356 or sandals, you didn’t lack 357 anything, did you?” They replied, 358 “Nothing.” 22:36 He said to them, “But now, the one who 359 has a money bag must take it, and likewise a traveler’s bag 360 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 361 fulfilled in me, ‘And he was counted with the transgressors.’ 362 For what is written about me is being fulfilled.” 363 22:38 So 364 they said, “Look, Lord, here are two swords.” 365 Then he told them, “It is enough.” 366
22:39 Then 367 Jesus 368 went out and made his way, 369 as he customarily did, to the Mount of Olives, 370 and the disciples followed him. 22:40 When he came to the place, 371 he said to them, “Pray that you will not fall into temptation.” 372 22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take 373 this cup 374 away from me. Yet not my will but yours 375 be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish 376 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 377 22:45 When 378 he got up from prayer, he came to the disciples and found them sleeping, exhausted 379 from grief. 22:46 So 380 he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” 381
22:47 While he was still speaking, suddenly a crowd appeared, 382 and the man named Judas, one of the twelve, was leading them. He walked up 383 to Jesus to kiss him. 384 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 385 22:49 When 386 those who were around him saw what was about to happen, they said, “Lord, should 387 we use our swords?” 388 22:50 Then 389 one of them 390 struck the high priest’s slave, 391 cutting off his right ear. 22:51 But Jesus said, 392 “Enough of this!” And he touched the man’s 393 ear and healed 394 him. 22:52 Then 395 Jesus said to the chief priests, the officers of the temple guard, 396 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 397 22:53 Day after day when I was with you in the temple courts, 398 you did not arrest me. 399 But this is your hour, 400 and that of the power 401 of darkness!”
22:54 Then 402 they arrested 403 Jesus, 404 led him away, and brought him into the high priest’s house. 405 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, 406 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 407 denied it: “Woman, 408 I don’t know 409 him!” 22:58 Then 410 a little later someone else 411 saw him and said, “You are one of them too.” But Peter said, “Man, 412 I am not!” 22:59 And after about an hour still another insisted, 413 “Certainly this man was with him, because he too is a Galilean.” 414 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 415 while he was still speaking, a rooster crowed. 416 22:61 Then 417 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 418 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. 419
22:63 Now 420 the men who were holding Jesus 421 under guard began to mock him and beat him. 22:64 They 422 blindfolded him and asked him repeatedly, 423 “Prophesy! Who hit you?” 424 22:65 They also said many other things against him, reviling 425 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. 426 Then 427 they led Jesus 428 away to their council 429 22:67 and said, “If 430 you are the Christ, 431 tell us.” But he said to them, “If 432 I tell you, you will not 433 believe, 22:68 and if 434 I ask you, you will not 435 answer. 22:69 But from now on 436 the Son of Man will be seated at the right hand 437 of the power 438 of God.” 22:70 So 439 they all said, “Are you the Son of God, 440 then?” He answered 441 them, “You say 442 that I am.” 22:71 Then 443 they said, “Why do we need further testimony? We have heard it ourselves 444 from his own lips!” 445
23:1 Then 446 the whole group of them rose up and brought Jesus 447 before Pilate. 448 23:2 They 449 began to accuse 450 him, saying, “We found this man subverting 451 our nation, forbidding 452 us to pay the tribute tax 453 to Caesar 454 and claiming that he himself is Christ, 455 a king.” 23:3 So 456 Pilate asked Jesus, 457 “Are you the king 458 of the Jews?” He replied, “You say so.” 459 23:4 Then 460 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 461 against this man.” 23:5 But they persisted 462 in saying, “He incites 463 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 464
23:6 Now when Pilate heard this, he asked whether the man was a Galilean. 23:7 When 465 he learned that he was from Herod’s jurisdiction, 466 he sent him over to Herod, 467 who also happened to be in Jerusalem 468 at that time. 23:8 When 469 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 470 some miraculous sign. 471 23:9 So 472 Herod 473 questioned him at considerable length; Jesus 474 gave him no answer. 23:10 The chief priests and the experts in the law 475 were there, vehemently accusing him. 476 23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, 477 dressing him in elegant clothes, 478 Herod 479 sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, 480 for prior to this they had been enemies. 481
23:13 Then 482 Pilate called together the chief priests, the 483 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 484 the people. When I examined him before you, I 485 did not find this man guilty 486 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 487 deserving death. 488 23:16 I will therefore have him flogged 489 and release him.”
23:17 [[EMPTY]] 49023:18 But they all shouted out together, 491 “Take this man 492 away! Release Barabbas for us!” 23:19 (This 493 was a man who had been thrown into prison for an insurrection 494 started in the city, and for murder.) 495 23:20 Pilate addressed them once again because he wanted 496 to release Jesus. 23:21 But they kept on shouting, 497 “Crucify, crucify 498 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 499 of no crime deserving death. 500 I will therefore flog 501 him and release him.” 23:23 But they were insistent, 502 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 503 Pilate 504 decided 505 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 506 to their will. 507
23:26 As 508 they led him away, they seized Simon of Cyrene, 509 who was coming in from the country. 510 They placed the cross on his back and made him carry it behind Jesus. 511 23:27 A great number of the people followed him, among them women 512 who were mourning 513 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 514 do not weep for me, but weep for yourselves 515 and for your children. 23:29 For this is certain: 516 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 517 23:30 Then they will begin to say to the mountains, 518 ‘Fall on us!’ and to the hills, ‘Cover us!’ 519 23:31 For if such things are done 520 when the wood is green, what will happen when it is dry?” 521
23:32 Two other criminals 522 were also led away to be executed with him. 23:33 So 523 when they came to the place that is called “The Skull,” 524 they crucified 525 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.”] 526 Then 527 they threw dice 528 to divide his clothes. 529 23:35 The people also stood there watching, but the rulers ridiculed 530 him, saying, “He saved others. Let him save 531 himself if 532 he is the Christ 533 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 534 23:37 and saying, “If 535 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 536 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 537 you the Christ? 538 Save yourself and us!” 23:40 But the other rebuked him, saying, 539 “Don’t 540 you fear God, since you are under the same sentence of condemnation? 541 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 542 wrong.” 23:42 Then 543 he said, “Jesus, remember me 544 when you come in 545 your kingdom.” 23:43 And Jesus 546 said to him, “I tell you the truth, 547 today 548 you will be with me in paradise.” 549
23:44 It was now 550 about noon, 551 and darkness came over the whole land until three in the afternoon, 552 23:45 because the sun’s light failed. 553 The temple curtain 554 was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” 555 And after he said this he breathed his last.
23:47 Now when the centurion 556 saw what had happened, he praised God and said, “Certainly this man was innocent!” 557 23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 558 23:49 And all those who knew Jesus 559 stood at a distance, and the women who had followed him from Galilee saw 560 these things.
23:50 Now 561 there was a man named Joseph who was a member of the council, 562 a good and righteous man. 23:51 (He 563 had not consented 564 to their plan and action.) He 565 was from the Judean town 566 of Arimathea, and was looking forward to 567 the kingdom of God. 568 23:52 He went to Pilate and asked for the body 569 of Jesus. 23:53 Then 570 he took it down, wrapped it in a linen cloth, 571 and placed it 572 in a tomb cut out of the rock, 573 where no one had yet been buried. 574 23:54 It was the day of preparation 575 and the Sabbath was beginning. 576 23:55 The 577 women who had accompanied Jesus 578 from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then 579 they returned and prepared aromatic spices 580 and perfumes. 581
On the Sabbath they rested according to the commandment. 582
24:1 Now on the first day 583 of the week, at early dawn, the women 584 went to the tomb, taking the aromatic spices 585 they had prepared. 24:2 They 586 found that the stone had been rolled away from the tomb, 587 24:3 but when they went in, they did not find the body of the Lord Jesus. 588 24:4 While 589 they were perplexed 590 about this, suddenly 591 two men stood beside them in dazzling 592 attire. 24:5 The 593 women 594 were terribly frightened 595 and bowed 596 their faces to the ground, but the men said to them, “Why do you look for the living 597 among the dead? 24:6 He is not here, but has been raised! 598 Remember how he told you, while he was still in Galilee, 599 24:7 that 600 the Son of Man must be delivered 601 into the hands of sinful men, 602 and be crucified, 603 and on the third day rise again.” 604 24:8 Then 605 the women remembered his words, 606 24:9 and when they returned from the tomb they told all these things to the eleven 607 and to all the rest. 24:10 Now it was Mary Magdalene, 608 Joanna, 609 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 610 to them, and they did not believe them. 24:12 But Peter got up and ran to the tomb. 611 He bent down 612 and saw only the strips of linen cloth; 613 then he went home, 614 wondering 615 what had happened. 616
24:13 Now 617 that very day two of them 618 were on their way to a village called Emmaus, about seven miles 619 from Jerusalem. 620 24:14 They 621 were talking to each other about all the things that had happened. 24:15 While 622 they were talking and debating 623 these things, 624 Jesus himself approached and began to accompany them 24:16 (but their eyes were kept 625 from recognizing 626 him). 627 24:17 Then 628 he said to them, “What are these matters 629 you are discussing so intently 630 as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, 631 “Are you the only visitor to Jerusalem who doesn’t know 632 the things that have happened there 633 in these days?” 24:19 He 634 said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man 635 who, with his powerful deeds and words, proved to be a prophet 636 before God and all the people; 24:20 and how our chief priests and rulers handed him over 637 to be condemned to death, and crucified 638 him. 24:21 But we had hoped 639 that he was the one who was going to redeem 640 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. 641 They 642 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, 643 who said he was alive. 24:24 Then 644 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.” 645 24:25 So 646 he said to them, “You 647 foolish people 648 – how slow of heart 649 to believe 650 all that the prophets have spoken! 24:26 Wasn’t 651 it necessary 652 for the Christ 653 to suffer these things and enter into his glory?” 24:27 Then 654 beginning with Moses and all the prophets, 655 he interpreted to them the things written about 656 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, 657 24:29 but they urged him, 658 “Stay with us, because it is getting toward evening and the day is almost done.” So 659 he went in to stay with them.
24:30 When 660 he had taken his place at the table 661 with them, he took the bread, blessed and broke it, 662 and gave it to them. 24:31 At this point 663 their eyes were opened and they recognized 664 him. 665 Then 666 he vanished out of their sight. 24:32 They 667 said to each other, “Didn’t 668 our hearts 669 burn within us 670 while he was speaking with us on the road, while he was explaining 671 the scriptures to us?” 24:33 So 672 they got up that very hour and returned to Jerusalem. 673 They 674 found the eleven and those with them gathered together 24:34 and 675 saying, “The Lord has really risen, and has appeared to Simon!” 676 24:35 Then they told what had happened on the road, 677 and how they recognized him 678 when he broke the bread.
24:36 While they were saying these things, Jesus 679 himself stood among them and said to them, “Peace be with you.” 680 24:37 But they were startled and terrified, thinking 681 they saw a ghost. 682 24:38 Then 683 he said to them, “Why are you frightened, 684 and why do doubts 685 arise in your hearts? 24:39 Look at my hands and my feet; it’s me! 686 Touch me and see; a ghost 687 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. 688 24:41 And while they still could not believe it 689 (because of their joy) and were amazed, 690 he said to them, “Do you have anything here to eat?” 691 24:42 So 692 they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.
[19:28] 1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:28] 2 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
[19:28] 3 sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.
[19:28] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:29] 4 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:29] 5 sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[19:29] 6 tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.
[19:29] sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[19:30] 8 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 9 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
[19:30] 10 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 11 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 12 tn Grk “sent ahead and went and found.”
[19:32] 13 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 15 tn Grk “said to them.”
[19:35] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 17 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 19 tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.
[19:36] 20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 21 tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”
[19:37] 22 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
[19:37] 23 sn See the note on the name Mount of Olives in v. 29.
[19:37] 24 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 25 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
[19:37] 26 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 27 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 28 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 29 sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.
[19:38] 30 sn A quotation from Ps 118:26.
[19:39] 31 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
[19:39] 32 sn See the note on Pharisees in 5:17.
[19:39] 33 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 34 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
[19:40] 36 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
[19:41] 37 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 39 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
[19:42] 40 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 41 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 42 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
[19:43] 43 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 44 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 45 tn Grk “They will raze you to the ground.”
[19:44] sn The singular pronoun you refers to the city of Jerusalem personified.
[19:44] 46 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 47 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 48 tn Grk “leave stone on stone.”
[19:44] 49 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
[19:44] sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
[19:45] 50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 52 tn Grk “the temple” (also in v. 47).
[19:45] sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.
[19:45] 53 sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[19:46] 54 sn A quotation from Isa 56:7.
[19:46] 55 tn Or “a hideout” (see L&N 1.57).
[19:46] 56 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[19:47] 57 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[19:47] 58 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 59 tn Grk “to destroy.”
[19:47] sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
[19:48] 60 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 61 tn Grk “they did not find the thing that they might do.”
[19:48] 62 sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.
[20:1] 63 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:1] 64 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 65 tn Grk “the temple.”
[20:1] 67 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 68 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
[20:2] 69 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 70 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 71 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
[20:3] 72 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 73 sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.
[20:4] 74 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[20:4] sn The question is whether John’s ministry was of divine or human origin.
[20:5] 75 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 76 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 77 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
[20:8] 78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 79 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[20:8] 80 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
[20:9] 81 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
[20:9] 82 tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë13 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë1 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA27 places τις in brackets, indicating some doubts as to its authenticity.
[20:9] 83 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[20:9] 84 sn The leasing of land to tenant farmers was common in this period.
[20:10] 85 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 86 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
[20:10] 87 tn Grk “from the fruit of the vineyard.”
[20:10] 88 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
[20:10] sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
[20:11] 89 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 90 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[20:12] 91 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
[20:13] 92 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 93 tn Grk “my beloved son.” See comment at Luke 3:22.
[20:13] sn The owner’s decision to send his one dear son represents God sending Jesus.
[20:15] 94 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 95 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 96 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[20:16] 97 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[20:16] 98 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 99 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
[20:17] 100 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 101 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[20:17] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[20:18] 102 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 103 tn Grk “on whomever it falls, it will crush him.”
[20:18] sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
[20:19] 104 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 105 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 106 tn Grk “tried to lay hands on him.”
[20:19] 107 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 108 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 109 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 110 tn Grk “so that they might catch him in some word.”
[20:20] 111 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
[20:21] 112 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 113 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 114 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
[20:22] 115 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[20:22] 116 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[20:22] 117 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 118 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 119 tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).
[20:24] 120 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[20:24] sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.
[20:24] 121 tn Or “whose likeness.”
[20:24] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[20:24] 122 tn Grk “whose likeness and inscription does it have?”
[20:25] 123 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 124 sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[20:26] 125 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 126 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 127 tn Grk “to trap him in a saying.”
[20:27] 129 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.
[20:27] 130 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 131 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 132 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
[20:28] 133 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 134 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 135 sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[20:29] 136 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 137 tc Most
[20:33] 138 sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.
[20:33] 139 tn Grk “For the seven had her as wife.”
[20:34] 140 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
[20:34] 141 tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.
[20:35] 142 tn Grk “to attain to.”
[20:35] 143 sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.
[20:36] 144 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[20:36] 145 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 146 tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).
[20:37] 147 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 148 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 149 sn A quotation from Exod 3:6.
[20:38] 150 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[20:38] 151 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 152 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 153 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 154 sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.
[20:40] 155 sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.
[20:41] 156 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 157 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[20:41] sn See the note on Christ in 2:11.
[20:41] 158 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[20:42] 159 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[20:43] 160 sn A quotation from Ps 110:1.
[20:44] 161 tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
[20:45] 162 tn Here δέ (de) has not been translated.
[20:45] 163 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 164 tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.
[20:46] 165 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 166 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 167 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.
[20:46] 168 sn See Luke 14:1-14.
[20:46] 169 sn See the note on synagogues in 4:15.
[20:47] 170 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 171 sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.
[20:47] 172 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
[21:1] 173 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 174 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.
[21:1] 175 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[21:1] sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).
[21:2] 176 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
[21:3] 177 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:3] 178 tn Grk “Truly, I say to you.”
[21:3] 179 sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[21:4] 180 tn Grk “out of what abounded to them.”
[21:4] 181 tn Or “put in her entire livelihood.”
[21:5] 182 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:5] 183 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[21:5] 184 tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.
[21:5] 185 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:6] 186 sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[21:6] 187 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
[21:7] 188 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
[21:7] 189 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[21:7] 190 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[21:8] 192 tn Here δέ (de) has not been translated.
[21:8] 193 tn Or “Be on guard.”
[21:8] 194 tn That is, “I am the Messiah.”
[21:9] 195 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
[21:9] 196 tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).
[21:9] 197 sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
[21:10] 198 tn For the translation “rise up in arms” see L&N 55.2.
[21:11] 199 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[21:11] 200 tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.
[21:11] 201 sn See Jer 4:13-22; 14:12; 21:6-7.
[21:12] 202 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
[21:12] 203 tn Grk “will lay their hands on you.”
[21:12] 204 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
[21:12] 205 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:13] 206 tn Grk “This will turn out to you for [a] testimony.”
[21:14] 207 tn Grk “determine in your hearts.”
[21:14] 208 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
[21:15] 209 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 210 tn Grk “and wisdom.”
[21:16] 211 sn To confess Christ might well mean rejection by one’s own family, even by parents.
[21:16] 212 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[21:17] 213 sn See Luke 6:22, 27; 1 Cor 1:25-31.
[21:18] 214 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 215 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
[21:19] 216 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
[21:19] 217 tc Some important Greek witnesses plus the majority of
[21:19] 218 tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
[21:20] 219 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 220 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 221 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 222 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in
[21:21] 223 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[21:21] 224 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 225 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 226 tn Or “of punishment.” This is a time of judgment.
[21:22] 227 tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
[21:23] 228 sn Great distress means that this is a period of great judgment.
[21:24] 229 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 230 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 231 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
[21:24] 232 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 233 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[21:25] 234 sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
[21:25] 235 tn Grk “distress of nations.”
[21:25] 236 tn Or “in consternation” (L&N 32.9).
[21:26] 237 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
[21:26] 238 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[21:27] 239 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
[21:27] 240 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[21:28] 241 sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
[21:28] 242 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
[21:29] 243 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:29] 244 tn Grk “all the trees.”
[21:30] 245 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.
[21:31] 246 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[21:31] 247 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
[21:32] 248 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:32] 249 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[21:33] 250 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[21:34] 251 tn Grk “watch out for yourselves.”
[21:34] sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
[21:34] 252 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
[21:35] 253 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
[21:35] 254 tn Or “come upon.”
[21:35] 255 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
[21:36] 256 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 257 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[21:37] 258 tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.
[21:37] 259 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:37] 260 tn Grk “in the temple.”
[21:37] 261 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
[21:37] 262 tn Grk “at the mountain called ‘of Olives.’”
[21:37] sn See the note on the phrase Mount of Olives in 19:29.
[21:38] 263 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
[21:38] 264 tc Some
[21:38] tn Grk “in the temple.”
[22:1] 265 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] 266 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:2] 267 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:2] 268 tn Grk “were seeking how.”
[22:2] 269 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] 270 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:2] 271 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] 272 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:3] 273 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] 274 tn Grk “Iscariot, being of the number of the twelve.”
[22:4] 275 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] 276 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
[22:4] 277 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:4] 278 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
[22:5] 279 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:5] 280 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] 281 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] 282 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] 283 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[22:6] 284 tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
[22:6] 285 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] 286 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
[22:7] 287 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] 288 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:8] 289 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] 290 tn Grk “for us, so that we may eat.”
[22:9] 291 tn Here δέ (de) has not been translated.
[22:9] 292 tn In the Greek text this a deliberative subjunctive.
[22:10] 294 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] 295 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] 296 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] 297 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
[22:13] 298 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] 299 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] 300 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:14] 301 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:14] 302 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] 303 tn Grk “the apostles with him.”
[22:15] 304 tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).
[22:16] 305 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] 306 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] 307 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
[22:17] 308 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:17] 309 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] 310 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[22:18] 311 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] 312 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:19] 313 tc Some important Western
[22:19] 314 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] 315 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
[22:20] 316 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] 317 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] 318 sn The one who betrays me. Jesus knows about Judas and what he has done.
[22:21] 319 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] 320 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
[22:23] 321 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] 323 tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).
[22:25] 324 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
[22:25] 325 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:25] 326 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] 327 tn Grk “But you are not thus.”
[22:26] 328 tn Or “the ruler.”
[22:26] 329 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] 330 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] 331 tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.
[22:27] 332 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] 333 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
[22:29] 334 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
[22:29] 335 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] 336 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] 337 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] 338 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] 339 tc The majority of
[22:31] 340 tn Grk “behold” (for “pay attention” see L&N 91.13).
[22:31] 341 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
[22:31] 342 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] 343 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] 344 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] 345 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:32] 346 tn Or “turned around.”
[22:32] 347 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] 348 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[22:33] 349 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
[22:34] 350 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
[22:34] 351 sn That is, Peter’s denials will happen before the sun rises.
[22:34] 352 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
[22:35] 353 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:35] 354 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:35] 355 tn Traditionally, “purse” (likewise in v. 36).
[22:35] 356 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:35] 357 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] 359 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] 360 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:37] 361 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] 362 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] 363 tn Grk “is having its fulfillment.”
[22:38] 364 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
[22:38] 365 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] 366 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
[22:39] 367 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:39] 368 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:39] 370 sn See the note on the Mount of Olives in Luke 19:29.
[22:40] 371 sn Luke does not mention Gethsemane by name, but calls it simply the place.
[22:40] 372 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] 373 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] 374 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] 375 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
[22:44] 376 tn Grk “And being in anguish.”
[22:44] 377 tc Several important Greek
[22:44] sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.
[22:45] 378 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:45] 379 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] 380 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
[22:46] 381 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] 382 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] 383 tn Grk “drew near.”
[22:47] 384 tc Many
[22:48] 385 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] 386 tn Here δέ (de) has not been translated.
[22:49] 387 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
[22:49] 388 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] 389 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:50] 390 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
[22:50] 391 tn See the note on the word “slave” in 7:2.
[22:51] 392 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
[22:51] 393 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] 394 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] 395 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:52] 396 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] 397 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] 398 tn Grk “in the temple.”
[22:53] 399 tn Grk “lay hands on me.”
[22:53] 400 tn Or “your time.”
[22:53] 401 tn Or “authority,” “domain.”
[22:54] 402 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 403 tn Or “seized” (L&N 37.109).
[22:54] 404 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 405 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] 406 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 407 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] 408 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] 409 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] 410 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 411 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] 412 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 413 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 414 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 415 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 416 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] 417 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 418 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] 419 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] 420 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:63] 421 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:64] 422 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:64] 423 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] 424 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] 425 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
[22:66] 426 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 427 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 428 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 429 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 430 tn This is a first class condition in the Greek text.
[22:67] 431 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] 432 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 433 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 434 tn This is also a third class condition in the Greek text.
[22:68] 435 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 436 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] 437 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] 438 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] 439 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 440 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 441 tn Grk “He said to them.”
[22:70] 442 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] 443 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 444 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] 445 tn Grk “from his own mouth” (an idiom).
[23:1] 446 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 447 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 448 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] 449 tn Here δέ (de) has not been translated.
[23:2] 450 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] 451 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] 452 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] 453 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] 454 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 455 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] 456 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 457 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 458 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] 459 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 460 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 461 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] 462 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 463 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] 464 tn Grk “beginning from Galilee until here.”
[23:7] 465 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:7] 466 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] 467 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
[23:7] 468 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] 469 tn Here δέ (de) has not been translated.
[23:8] 470 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] 471 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
[23:9] 472 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] 473 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:9] 474 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[23:10] 475 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[23:10] 476 sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
[23:11] 477 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] 478 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] 479 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:12] 480 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] 481 tn Grk “at enmity with each other.”
[23:13] 482 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 483 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] 484 tn This term also appears in v. 2.
[23:14] 485 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 486 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 487 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 488 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] 489 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] 490 tc Many of the best
[23:18] 491 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 492 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 493 tn Grk “who” (a continuation of the previous sentence).
[23:19] 494 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 495 sn This is a parenthetical note by the author.
[23:20] 496 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] 497 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 498 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] 499 tn Grk “no cause of death I found in him.”
[23:22] 500 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] 501 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 502 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 503 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 504 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] 505 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] 506 tn Or “delivered up.”
[23:25] 507 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] 508 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 509 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] 510 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 511 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 512 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] 513 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] 514 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] 515 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] 516 tn Grk “For behold.”
[23:29] 517 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] 518 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] 519 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 520 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] 521 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] 522 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] 523 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 524 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] 525 sn See the note on crucify in 23:21.
[23:34] 526 tc Many important
[23:34] 527 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 528 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] 529 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 530 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] 531 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 532 tn This is a first class condition in the Greek text.
[23:35] 533 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] 534 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] 535 tn This is also a first class condition in the Greek text.
[23:38] 536 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] 537 tc Most
[23:39] sn The question in Greek expects a positive reply and is also phrased with irony.
[23:39] 538 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] 539 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 540 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] 541 tn The words “of condemnation” are not in the Greek text, but are implied.
[23:41] 542 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
[23:42] 543 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 544 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] 545 tc ‡ The alternate readings of some
[23:43] 547 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 548 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] 549 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] 550 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[23:44] 551 tn Grk “the sixth hour.”
[23:44] 552 tn Grk “until the ninth hour.”
[23:45] 553 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] 554 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] 555 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] 556 sn See the note on the word centurion in 7:2.
[23:47] 557 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] 558 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
[23:49] 559 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:49] 560 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] 561 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] 562 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] 563 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] 564 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] 565 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 566 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] 567 tn Or “waiting for.”
[23:51] 568 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] 569 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] 570 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:53] 571 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[23:53] 572 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] 573 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] 574 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] 575 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] 576 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:55] 577 tn Here δέ (de) has not been translated.
[23:55] 578 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:56] 579 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 580 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] 581 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 582 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
[24:1] 583 sn The first day of the week is the day after the Sabbath.
[24:1] 584 tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.
[24:1] 585 tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.
[24:2] 586 tn Here δέ (de) has not been translated.
[24:2] 587 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] 588 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] 589 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] 590 tn Or “bewildered.” The term refers to a high state of confusion and anxiety.
[24:4] 592 sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).
[24:5] 593 tn Here δέ (de) has not been translated.
[24:5] 594 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] 595 tn Or “They were extremely afraid.”
[24:5] 596 sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.
[24:5] 597 sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.
[24:6] 598 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] 599 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] 600 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] 601 tn See Luke 9:22, 44; 13:33.
[24:7] 602 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] 603 sn See the note on crucify in 23:21.
[24:7] 604 tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.
[24:8] 605 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:8] 606 sn On his words see Luke 9:22.
[24:9] 607 sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.
[24:10] 608 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] 609 sn On Joanna see Luke 8:1-3.
[24:11] 610 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] 611 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] 612 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] 613 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] 614 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] 615 sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.
[24:12] 616 tc Some Western
[24:13] 617 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] 618 tn These are disciples as they know about the empty tomb and do not know what to make of it all.
[24:13] 619 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] 620 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:14] 621 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:15] 622 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] 623 tn This term suggests emotional dialogue and can thus be translated “debated.”
[24:15] 624 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] 625 sn The two disciples will not be allowed to recognize Jesus until v. 31.
[24:16] 626 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
[24:16] 627 sn This parenthetical remark by the author is necessary so the reader will understand the account.
[24:17] 628 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:17] 629 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] 630 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] 631 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
[24:18] 632 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] 633 tn Grk “in it” (referring to the city of Jerusalem).
[24:19] 634 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:19] 635 tn This translates the Greek term ἀνήρ (anhr).
[24:19] 636 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
[24:20] 637 sn Handed him over is another summary of the passion like Luke 9:22.
[24:20] 638 sn See the note on crucify in 23:21.
[24:21] 639 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
[24:21] 640 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
[24:22] 641 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] 642 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] 643 sn The men in dazzling attire mentioned in v. 4 are identified as angels here.
[24:24] 644 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:24] 645 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] 646 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] 647 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
[24:25] 648 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
[24:25] 649 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] 650 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
[24:26] 651 tn This Greek particle (οὐχί, ouci) expects a positive reply.
[24:26] 652 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] 653 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] 654 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:27] 655 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] 656 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] 657 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] 658 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[24:29] 659 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
[24:30] 660 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] 661 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] 662 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] 663 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] 664 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] 665 tn This pronoun is somewhat emphatic.
[24:31] 666 tn This translates a καί (kai, “and”) that has clear sequential force.
[24:32] 667 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:32] 668 tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.
[24:32] 669 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] 670 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] 671 tn Grk “opening” (cf. Acts 17:3).
[24:33] 672 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.
[24:33] 673 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:33] 674 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:34] 675 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] 676 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] 677 sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.
[24:35] 678 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] 679 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[24:36] 680 tc The words “and said to them, ‘Peace be with you’” are lacking in some Western
[24:37] 681 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] 682 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] 683 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:38] 684 tn Or “disturbed,” “troubled.”
[24:38] 685 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] 686 tn Grk “that it is I myself.”
[24:39] 687 tn See tc note on “ghost” in v. 37.
[24:40] 688 tc Some Western
[24:41] 689 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] 690 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] 691 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] 692 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.
