Lukas 17:1--19:48
Konteks17:1 Jesus 1 said to his disciples, “Stumbling blocks are sure to come, but woe 2 to the one through whom they come! 17:2 It would be better for him to have a millstone 3 tied around his neck and be thrown into the sea 4 than for him to cause one of these little ones to sin. 5 17:3 Watch 6 yourselves! If 7 your brother 8 sins, rebuke him. If 9 he repents, forgive him. 17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive 10 him.”
17:5 The 11 apostles said to the Lord, “Increase our faith!” 12 17:6 So 13 the Lord replied, 14 “If 15 you had faith the size of 16 a mustard seed, you could say to this black mulberry 17 tree, ‘Be pulled out by the roots and planted in the sea,’ 18 and it would obey 19 you.
17:7 “Would any one of you say 20 to your slave 21 who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 22 17:8 Won’t 23 the master 24 instead say to him, ‘Get my dinner ready, and make yourself ready 25 to serve me while 26 I eat and drink. Then 27 you may eat and drink’? 17:9 He won’t thank the slave because he did what he was told, 28 will he? 29 17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; 30 we have only done what was our duty.’” 31
17:11 Now on 32 the way to Jerusalem, 33 Jesus 34 was passing along 35 between Samaria and Galilee. 17:12 As 36 he was entering 37 a village, ten men with leprosy 38 met him. They 39 stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy 40 on us.” 17:14 When 41 he saw them he said, “Go 42 and show yourselves to the priests.” 43 And 44 as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising 45 God with a loud voice. 17:16 He 46 fell with his face to the ground 47 at Jesus’ feet and thanked him. 48 (Now 49 he was a Samaritan.) 50 17:17 Then 51 Jesus said, 52 “Were 53 not ten cleansed? Where are the other 54 nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” 55 17:19 Then 56 he said to the man, 57 “Get up and go your way. Your faith has made you well.” 58
17:20 Now at one point 59 the Pharisees 60 asked Jesus 61 when the kingdom of God 62 was coming, so he answered, “The kingdom of God is not coming with signs 63 to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is 64 in your midst.” 65
17:22 Then 66 he said to the disciples, “The days are coming when you will desire to see one of the days 67 of the Son of Man, and you will not see it. 17:23 Then people 68 will say to you, ‘Look, there he is!’ 69 or ‘Look, here he is!’ Do not go out or chase after them. 70 17:24 For just like the lightning flashes 71 and lights up the sky from one side to the other, so will the Son of Man be in his day. 72 17:25 But first he must 73 suffer many things and be rejected by this generation. 17:26 Just 74 as it was 75 in the days of Noah, 76 so too it will be in the days of the Son of Man. 17:27 People 77 were eating, 78 they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then 79 the flood came and destroyed them all. 80 17:28 Likewise, just as it was 81 in the days of Lot, people 82 were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. 83 17:30 It will be the same on the day the Son of Man is revealed. 17:31 On that day, anyone who is on the roof, 84 with his goods in the house, must not come down 85 to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! 86 17:33 Whoever tries to keep 87 his life will lose it, but whoever loses his life 88 will preserve it. 17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. 89 17:35 There will be two women grinding grain together; 90 one will be taken and the other left.”
17:36 [[EMPTY]] 9117:37 Then 92 the disciples 93 said 94 to him, “Where, 95 Lord?” He replied to them, “Where the dead body 96 is, there the vultures 97 will gather.” 98
18:1 Then 99 Jesus 100 told them a parable to show them they should always 101 pray and not lose heart. 102 18:2 He said, 103 “In a certain city 104 there was a judge 105 who neither feared God nor respected people. 106 18:3 There was also a widow 107 in that city 108 who kept coming 109 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 110 a while he refused, but later on 111 he said to himself, ‘Though I neither fear God nor have regard for people, 112 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 113 by her unending pleas.’” 114 18:6 And the Lord said, “Listen to what the unrighteous judge says! 115 18:7 Won’t 116 God give justice to his chosen ones, who cry out 117 to him day and night? 118 Will he delay 119 long to help them? 18:8 I tell you, he will give them justice speedily. 120 Nevertheless, when the Son of Man comes, will he find faith 121 on earth?”
18:9 Jesus 122 also told this parable to some who were confident that they were righteous and looked down 123 on everyone else. 18:10 “Two men went up 124 to the temple to pray, one a Pharisee 125 and the other a tax collector. 126 18:11 The Pharisee stood and prayed about himself like this: 127 ‘God, I thank 128 you that I am not like other people: 129 extortionists, 130 unrighteous people, 131 adulterers – or even like this tax collector. 132 18:12 I fast twice 133 a week; I give a tenth 134 of everything I get.’ 18:13 The tax collector, however, stood 135 far off and would not even look up 136 to heaven, but beat his breast and said, ‘God, be merciful 137 to me, sinner that I am!’ 138 18:14 I tell you that this man went down to his home justified 139 rather than the Pharisee. 140 For everyone who exalts 141 himself will be humbled, but he who humbles himself will be exalted.”
18:15 Now people 142 were even bringing their babies 143 to him for him to touch. 144 But when the disciples saw it, they began to scold those who brought them. 145 18:16 But Jesus called for the children, 146 saying, “Let the little children come to me and do not try to stop them, for the kingdom of God 147 belongs to such as these. 148 18:17 I tell you the truth, 149 whoever does not receive 150 the kingdom of God like a child 151 will never 152 enter it.”
18:18 Now 153 a certain ruler 154 asked him, “Good teacher, what must I do to inherit eternal life?” 155 18:19 Jesus 156 said to him, “Why do you call me good? 157 No one is good except God alone. 18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” 158 18:21 The man 159 replied, “I have wholeheartedly obeyed 160 all these laws 161 since my youth.” 162 18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have 163 and give the money 164 to the poor, 165 and you will have treasure 166 in heaven. Then 167 come, follow me.” 18:23 But when the man 168 heard this he became very sad, 169 for he was extremely wealthy. 18:24 When Jesus noticed this, 170 he said, “How hard 171 it is for the rich to enter the kingdom of God! 172 18:25 In fact, it is easier for a camel to go through the eye of a needle 173 than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then 174 who can be saved?” 175 18:27 He replied, “What is impossible 176 for mere humans 177 is possible for God.” 18:28 And Peter said, “Look, we have left everything we own 178 to follow you!” 179 18:29 Then 180 Jesus 181 said to them, “I tell you the truth, 182 there is no one who has left home or wife or brothers 183 or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more 184 in this age 185 – and in the age to come, eternal life.” 186
18:31 Then 187 Jesus 188 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 189 and everything that is written about the Son of Man by the prophets will be accomplished. 190 18:32 For he will be handed over 191 to the Gentiles; he will be mocked, 192 mistreated, 193 and spat on. 194 18:33 They will flog him severely 195 and kill him. Yet 196 on the third day he will rise again.” 18:34 But 197 the twelve 198 understood none of these things. This 199 saying was hidden from them, and they did not grasp 200 what Jesus meant. 201
18:35 As 202 Jesus 203 approached 204 Jericho, 205 a blind man was sitting by the road begging. 18:36 When he heard a crowd going by, he asked what was going on. 18:37 They 206 told him, “Jesus the Nazarene is passing by.” 18:38 So 207 he called out, 208 “Jesus, Son of David, 209 have mercy 210 on me!” 18:39 And those who were in front 211 scolded 212 him to get him to be quiet, but he shouted 213 even more, “Son of David, have mercy on me!” 18:40 So 214 Jesus stopped and ordered the beggar 215 to be brought to him. When the man 216 came near, Jesus 217 asked him, 18:41 “What do you want me to do for you?” He replied, 218 “Lord, let me see again.” 219 18:42 Jesus 220 said to him, “Receive 221 your sight; your faith has healed you.” 222 18:43 And immediately he regained 223 his sight and followed Jesus, 224 praising 225 God. When 226 all the people saw it, they too 227 gave praise to God.
19:1 Jesus 228 entered Jericho 229 and was passing through it. 19:2 Now 230 a man named Zacchaeus was there; he was a chief tax collector 231 and was rich. 19:3 He 232 was trying to get a look at Jesus, 233 but being a short man he could not see over the crowd. 234 19:4 So 235 he ran on ahead and climbed up into a sycamore tree 236 to see him, because Jesus 237 was going to pass that way. 19:5 And when Jesus came to that place, he looked up 238 and said to him, “Zacchaeus, come down quickly, 239 because I must 240 stay at your house today.” 241 19:6 So he came down quickly 242 and welcomed Jesus 243 joyfully. 244 19:7 And when the people 245 saw it, they all complained, 246 “He has gone in to be the guest of a man who is a sinner.” 247 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 248 to the poor, and if 249 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 250 Jesus said to him, “Today salvation 251 has come to this household, 252 because he too is a son of Abraham! 253 19:10 For the Son of Man came 254 to seek and to save the lost.”
19:11 While the people were listening to these things, Jesus 255 proceeded to tell a parable, because he was near to Jerusalem, 256 and because they thought 257 that the kingdom of God 258 was going to 259 appear immediately. 19:12 Therefore he said, “A nobleman 260 went to a distant country to receive 261 for himself a kingdom and then return. 262 19:13 And he summoned ten of his slaves, 263 gave them ten minas, 264 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 265 hated 266 him and sent a delegation after him, saying, ‘We do not want this man 267 to be king 268 over us!’ 19:15 When 269 he returned after receiving the kingdom, he summoned 270 these slaves to whom he had given the money. He wanted 271 to know how much they had earned 272 by trading. 19:16 So 273 the first one came before him and said, ‘Sir, 274 your mina 275 has made ten minas more.’ 19:17 And the king 276 said to him, ‘Well done, good slave! Because you have been faithful 277 in a very small matter, you will have authority 278 over ten cities.’ 19:18 Then 279 the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So 280 the king 281 said to him, ‘And you are to be over five cities.’ 19:20 Then another 282 slave 283 came and said, ‘Sir, here is 284 your mina that I put away for safekeeping 285 in a piece of cloth. 286 19:21 For I was afraid of you, because you are a severe 287 man. You withdraw 288 what you did not deposit 289 and reap what you did not sow.’ 19:22 The king 290 said to him, ‘I will judge you by your own words, 291 you wicked slave! 292 So you knew, did you, that I was a severe 293 man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put 294 my money in the bank, 295 so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, 296 ‘Take the mina from him, and give it to the one who has ten.’ 297 19:25 But 298 they said to him, ‘Sir, he has ten minas already!’ 299 19:26 ‘I tell you that everyone who has will be given more, 300 but from the one who does not have, even what he has will be taken away. 301 19:27 But as for these enemies of mine who did not want me to be their king, 302 bring them here and slaughter 303 them 304 in front of me!’”
19:28 After Jesus 305 had said this, he continued on ahead, 306 going up to Jerusalem. 307 19:29 Now 308 when he approached Bethphage 309 and Bethany, at the place called the Mount of Olives, 310 he sent two of the disciples, 19:30 telling them, 311 “Go to the village ahead of you. 312 When 313 you enter it, you will find a colt tied there that has never been ridden. 314 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 315 it.’” 19:32 So those who were sent ahead found 316 it exactly 317 as he had told them. 19:33 As 318 they were untying the colt, its owners asked them, 319 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 320 they brought it to Jesus, threw their cloaks 321 on the colt, 322 and had Jesus get on 323 it. 19:36 As 324 he rode along, they 325 spread their cloaks on the road. 19:37 As he approached the road leading down from 326 the Mount of Olives, 327 the whole crowd of his 328 disciples began to rejoice 329 and praise 330 God with a loud voice for all the mighty works 331 they had seen: 332 19:38 “Blessed is the king 333 who comes in the name of the Lord! 334 Peace in heaven and glory in the highest!” 19:39 But 335 some of the Pharisees 336 in the crowd said to him, “Teacher, rebuke your disciples.” 337 19:40 He answered, 338 “I tell you, if they 339 keep silent, the very stones 340 will cry out!”
19:41 Now 341 when Jesus 342 approached 343 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 344 even you, the things that make for peace! 345 But now they are hidden 346 from your eyes. 19:43 For the days will come upon you when your enemies will build 347 an embankment 348 against you and surround you and close in on you from every side. 19:44 They will demolish you 349 – you and your children within your walls 350 – and they will not leave within you one stone 351 on top of another, 352 because you did not recognize the time of your visitation from God.” 353
19:45 Then 354 Jesus 355 entered the temple courts 356 and began to drive out those who were selling things there, 357 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 358 but you have turned it into a den 359 of robbers!” 360
19:47 Jesus 361 was teaching daily in the temple courts. The chief priests and the experts in the law 362 and the prominent leaders among the people were seeking to assassinate 363 him, 19:48 but 364 they could not find a way to do it, 365 for all the people hung on his words. 366
[17:1] 1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[17:1] 2 sn See Luke 6:24-26.
[17:2] 3 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).
[17:2] sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
[17:2] 4 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”
[17:2] 5 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
[17:3] 6 tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.
[17:3] 7 tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.
[17:3] 8 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[17:3] 9 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:4] 10 sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.
[17:5] 11 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 12 sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.
[17:6] 13 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[17:6] 15 tn This is a mixed condition, with ἄν (an) in the apodosis.
[17:6] 16 tn Grk “faith as,” “faith like.”
[17:6] 17 sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
[17:6] 18 tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).
[17:6] 19 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
[17:7] 20 tn Grk “Who among you, having a slave… would say to him.”
[17:7] 21 tn See the note on the word “slave” in 7:2.
[17:7] 22 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.
[17:8] 23 tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.
[17:8] 24 tn Grk “he”; the referent has been specified in the translation for clarity.
[17:8] 25 tn Grk “and gird yourself” (with an apron or towel, in preparation for service).
[17:8] 26 tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”
[17:8] 27 tn Grk “after these things.”
[17:9] 28 tn Grk “did what was commanded.”
[17:9] 29 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.
[17:10] 30 tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).
[17:10] 31 tn Or “we have only done what we were supposed to do.”
[17:11] 32 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[17:11] 33 sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.
[17:11] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[17:11] 34 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[17:11] 35 tn Or “was traveling about.”
[17:12] 36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 37 tn The participle εἰσερχομένου (eisercomenou) is taken temporally.
[17:12] 38 sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[17:12] 39 tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.
[17:13] 40 sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).
[17:14] 41 tn Καί (kai) has not been translated because of differences between Greek and English style.
[17:14] 42 tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).
[17:14] 43 sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).
[17:14] 44 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[17:15] 45 tn Grk “glorifying God.”
[17:16] 46 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 47 tn Grk “he fell on his face” (an idiom for complete prostration).
[17:16] 48 sn And thanked him. This action recognized God’s healing work through Jesus.
[17:16] 49 tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.
[17:16] 50 sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).
[17:17] 51 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:17] 52 tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.
[17:17] 53 tn The Greek construction used here (οὐχί, ouci) expects a positive reply.
[17:17] 54 tn The word “other” is implied in the context.
[17:18] 55 sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.
[17:19] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:19] 57 tn Grk “to him”; the referent has been specified in the translation for clarity.
[17:19] 58 tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.
[17:20] 59 tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
[17:20] 60 sn See the note on Pharisees in 5:17.
[17:20] 61 tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.
[17:20] 62 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[17:20] 63 tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.
[17:21] 64 tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.
[17:21] 65 tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.
[17:22] 66 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:22] 67 sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.
[17:23] 68 tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:23] 69 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
[17:23] 70 sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
[17:24] 71 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
[17:24] 72 tc Some very important
[17:25] 73 sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).
[17:26] 74 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:26] 75 tn Or “as it happened.”
[17:26] 76 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
[17:27] 77 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
[17:27] 78 tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.
[17:27] 79 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:27] 80 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
[17:28] 81 tn Or “as it happened.”
[17:28] 82 tn Grk “they.” The plural in Greek is indefinite, referring to people in general.
[17:29] 83 sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).
[17:31] 84 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[17:31] 85 sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.
[17:32] 86 sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.
[17:33] 87 tn Or “tries to preserve”; Grk “seeks to gain.”
[17:33] sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).
[17:33] 88 sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).
[17:34] 89 sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
[17:35] 90 tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.
[17:36] 91 tc Several
[17:37] 92 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:37] 93 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
[17:37] 94 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
[17:37] 95 sn The question “Where, Lord?” means, “Where will the judgment take place?”
[17:37] 97 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.
[17:37] sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.
[17:37] 98 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[18:1] 99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 100 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 101 tn Or “should pray at all times” (L&N 67.88).
[18:1] 102 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
[18:2] 103 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
[18:2] 105 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 106 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 107 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 109 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 110 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 111 tn Grk “after these things.”
[18:4] 112 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 113 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 114 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 115 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
[18:7] 116 tn Here δέ (de) has not been translated.
[18:7] 117 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
[18:7] 118 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 119 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
[18:8] 120 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
[18:8] 121 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
[18:9] 122 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 123 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[18:10] 124 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
[18:10] 125 sn See the note on Pharisees in 5:17.
[18:10] 126 sn See the note on tax collectors in 3:12.
[18:11] 127 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
[18:11] 128 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
[18:11] 129 tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
[18:11] 130 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
[18:11] 131 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
[18:11] 132 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
[18:12] 133 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
[18:13] 135 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 136 tn Grk “even lift up his eyes” (an idiom).
[18:13] 137 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
[18:13] 138 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
[18:14] 139 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
[18:14] 140 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 141 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
[18:15] 143 tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).
[18:15] 144 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).
[18:15] 145 tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.
[18:16] 146 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
[18:16] 147 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[18:16] 148 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[18:17] 149 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:17] 150 sn On receive see John 1:12.
[18:17] 151 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
[18:17] 152 tn The negation in Greek used here (οὐ μή, ou mh) is very strong.
[18:18] 153 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[18:18] 154 sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.
[18:18] 155 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.
[18:19] 156 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:19] 157 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
[18:20] 158 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
[18:21] 159 tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[18:21] 160 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[18:21] 161 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[18:21] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
[18:21] 162 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
[18:22] 163 sn See Luke 14:33.
[18:22] 164 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[18:22] 165 sn See Luke 1:50-53; 6:20-23; 14:12-14.
[18:22] 166 sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[18:22] 167 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
[18:23] 168 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[18:23] 169 tn Or “very distressed” (L&N 25.277).
[18:24] 170 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of
[18:24] tn Grk “him.”
[18:24] 171 sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
[18:24] 172 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[18:25] 173 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
[18:26] 174 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[18:26] 175 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[18:27] 176 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
[18:27] 177 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.
[18:28] 178 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
[18:28] 179 tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[18:29] 180 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:29] 181 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:29] 182 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:29] 183 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
[18:30] 184 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
[18:30] 185 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[18:30] 186 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
[18:31] 187 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 188 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 189 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 190 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
[18:32] 191 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
[18:32] 192 sn See Luke 22:63; 23:11, 36.
[18:32] 193 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 194 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
[18:33] 195 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[18:33] 196 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[18:34] 197 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[18:34] 198 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
[18:34] 199 tn Grk “And this.” Here καί (kai) has not been translated.
[18:34] 200 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
[18:34] 201 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
[18:35] 202 tn Grk “Now it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[18:35] 203 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[18:35] 204 tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
[18:35] 205 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[18:37] 206 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
[18:38] 207 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
[18:38] 208 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[18:38] 209 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[18:38] 210 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
[18:39] 211 sn That is, those who were at the front of the procession.
[18:39] 212 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[18:39] 213 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
[18:40] 214 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
[18:40] 215 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
[18:40] 216 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
[18:40] 217 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:41] 219 tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
[18:42] 220 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:42] 221 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
[18:42] 222 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
[18:43] 223 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
[18:43] 224 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[18:43] 225 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
[18:43] 226 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:43] 227 tn The word “too” has been supplied for stylistic reasons.
[19:1] 228 tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[19:1] 229 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[19:2] 230 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[19:2] 231 sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).
[19:3] 232 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:3] 233 tn Grk “He was trying to see who Jesus was.”
[19:3] 234 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
[19:4] 235 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
[19:4] 236 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
[19:4] 237 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
[19:5] 238 tc Most
[19:5] 239 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
[19:5] 240 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
[19:5] 241 sn On today here and in v. 9, see the note on today in 2:11.
[19:6] 242 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
[19:6] 243 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:6] 244 tn The participle χαίρων (cairwn) has been taken as indicating manner.
[19:6] sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
[19:7] 245 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
[19:7] 246 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.
[19:7] 247 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
[19:8] 248 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
[19:8] 249 tn This is a first class condition in the Greek text. It virtually confesses fraud.
[19:9] 250 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
[19:9] 251 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
[19:9] 252 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
[19:9] 253 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
[19:10] 254 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
[19:11] 255 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:11] 256 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:11] 257 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
[19:11] 258 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
[19:11] 259 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
[19:12] 260 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
[19:12] 261 sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
[19:12] 262 sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4
[19:13] 263 tn See the note on the word “slave” in 7:2.
[19:13] 264 sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.
[19:14] 265 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
[19:14] 266 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 267 tn Grk “this one” (somewhat derogatory in this context).
[19:15] 269 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[19:15] 270 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
[19:15] 271 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
[19:15] 272 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
[19:16] 273 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
[19:16] 274 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
[19:16] 275 tn See the note on the word “minas” in v. 13.
[19:17] 276 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:17] 277 tn See Luke 16:10.
[19:17] 278 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
[19:18] 279 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:19] 280 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
[19:19] 281 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:20] 282 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
[19:20] 283 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
[19:20] 285 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”
[19:20] 286 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
[19:21] 287 tn Or “exacting,” “harsh,” “hard.”
[19:21] 288 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.
[19:21] 289 tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
[19:22] 290 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:22] 291 tn Grk “out of your own mouth” (an idiom).
[19:22] 292 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
[19:22] 293 tn Or “exacting,” “harsh,” “hard.”
[19:23] 294 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
[19:23] 295 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
[19:24] 296 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
[19:24] 297 tn Grk “the ten minas.”
[19:25] 298 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
[19:25] 299 tc A few
[19:26] 300 tn Grk “to everyone who has, he will be given more.”
[19:26] sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
[19:26] 301 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
[19:27] 302 tn Grk “to rule over them.”
[19:27] 303 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 304 sn Slaughter them. To reject the king is to face certain judgment from him.
[19:28] 305 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:28] 306 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
[19:28] 307 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] 308 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:29] 309 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] 310 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] 312 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 313 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] 314 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 315 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 316 tn Grk “sent ahead and went and found.”
[19:32] 317 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 318 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 319 tn Grk “said to them.”
[19:35] 320 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 321 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 323 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] 324 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 325 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] 326 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] 327 sn See the note on the name Mount of Olives in v. 29.
[19:37] 328 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 329 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] 330 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 331 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 332 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 333 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] 334 sn A quotation from Ps 118:26.
[19:39] 335 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] 336 sn See the note on Pharisees in 5:17.
[19:39] 337 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 338 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] 340 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] 341 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 343 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] 344 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 345 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] 346 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] 347 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 348 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 349 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] 350 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] 351 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 352 tn Grk “leave stone on stone.”
[19:44] 353 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] 354 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 356 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] 357 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] 358 sn A quotation from Isa 56:7.
[19:46] 359 tn Or “a hideout” (see L&N 1.57).
[19:46] 360 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] 361 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] 362 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 363 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] 364 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 365 tn Grk “they did not find the thing that they might do.”
[19:48] 366 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.
