Lukas 19:45--21:4
Konteks19:45 Then 1 Jesus 2 entered the temple courts 3 and began to drive out those who were selling things there, 4 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 5 but you have turned it into a den 6 of robbers!” 7
19:47 Jesus 8 was teaching daily in the temple courts. The chief priests and the experts in the law 9 and the prominent leaders among the people were seeking to assassinate 10 him, 19:48 but 11 they could not find a way to do it, 12 for all the people hung on his words. 13
20:1 Now one 14 day, as Jesus 15 was teaching the people in the temple courts 16 and proclaiming 17 the gospel, the chief priests and the experts in the law 18 with the elders came up 19 20:2 and said to him, 20 “Tell us: By what authority 21 are you doing these things? 22 Or who it is who gave you this authority?” 20:3 He answered them, 23 “I will also ask you a question, and you tell me: 20:4 John’s baptism 24 – was it from heaven or from people?” 25 20:5 So 26 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 27 they replied that they did not know 28 where it came from. 20:8 Then 29 Jesus said to them, “Neither will I tell you 30 by whose authority 31 I do these things.”
20:9 Then 32 he began to tell the people this parable: “A man 33 planted a vineyard, 34 leased it to tenant farmers, 35 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 36 to the tenants so that they would give 37 him his portion of the crop. 38 However, the tenants beat his slave 39 and sent him away empty-handed. 20:11 So 40 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 41 20:12 So 42 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 43 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 44 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 45 they threw him out of the vineyard and killed 46 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 47 those tenants and give the vineyard to others.” 48 When the people 49 heard this, they said, “May this never happen!” 50 20:17 But Jesus 51 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’? 52 20:18 Everyone who falls on this stone will be broken to pieces, 53 and the one on whom it falls will be crushed.” 54 20:19 Then 55 the experts in the law 56 and the chief priests wanted to arrest 57 him that very hour, because they realized he had told this parable against them. But 58 they were afraid of the people.
20:20 Then 59 they watched him carefully and sent spies who pretended to be sincere. 60 They wanted to take advantage of what he might say 61 so that they could deliver him up to the authority and jurisdiction 62 of the governor. 20:21 Thus 63 they asked him, “Teacher, we know that you speak and teach correctly, 64 and show no partiality, but teach the way of God in accordance with the truth. 65 20:22 Is it right 66 for us to pay the tribute tax 67 to Caesar 68 or not?” 20:23 But Jesus 69 perceived their deceit 70 and said to them, 20:24 “Show me a denarius. 71 Whose image 72 and inscription are on it?” 73 They said, “Caesar’s.” 20:25 So 74 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 75 20:26 Thus 76 they were unable in the presence of the people to trap 77 him with his own words. 78 And stunned 79 by his answer, they fell silent.
20:27 Now some Sadducees 80 (who contend that there is no resurrection) 81 came to him. 20:28 They asked him, 82 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 83 must marry 84 the widow and father children 85 for his brother. 86 20:29 Now there were seven brothers. The first one married a woman 87 and died without children. 20:30 The second 88 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? 89 For all seven had married her.” 90
20:34 So 91 Jesus said to them, “The people of this age 92 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 93 that age and in the resurrection from the dead neither marry nor are given in marriage. 94 20:36 In fact, they can no longer die, because they are equal to angels 95 and are sons of God, since they are 96 sons 97 of the resurrection. 20:37 But even Moses revealed that the dead are raised 98 in the passage about the bush, 99 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 100 20:38 Now he is not God of the dead, but of the living, 101 for all live before him.” 102 20:39 Then 103 some of the experts in the law 104 answered, “Teacher, you have spoken well!” 105 20:40 For they did not dare any longer to ask 106 him anything.
20:41 But 107 he said to them, “How is it that they say that the Christ 108 is David’s son? 109 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 110 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 111
20:44 If David then calls him ‘Lord,’ how can he be his son?” 112
20:45 As 113 all the people were listening, Jesus 114 said to his disciples, 20:46 “Beware 115 of the experts in the law. 116 They 117 like walking around in long robes, and they love elaborate greetings 118 in the marketplaces and the best seats 119 in the synagogues 120 and the places of honor at banquets. 20:47 They 121 devour 122 widows’ property, 123 and as a show make long prayers. They will receive a more severe punishment.”
21:1 Jesus 124 looked up 125 and saw the rich putting their gifts into the offering box. 126 21:2 He also saw a poor widow put in two small copper coins. 127 21:3 He 128 said, “I tell you the truth, 129 this poor widow has put in more than all of them. 130 21:4 For they all offered their gifts out of their wealth. 131 But she, out of her poverty, put in everything she had to live on.” 132
[19:45] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 3 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] 4 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] 5 sn A quotation from Isa 56:7.
[19:46] 6 tn Or “a hideout” (see L&N 1.57).
[19:46] 7 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] 8 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] 9 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 10 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] 11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 12 tn Grk “they did not find the thing that they might do.”
[19:48] 13 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] 14 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] 15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 16 tn Grk “the temple.”
[20:1] 18 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 19 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] 20 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 21 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 22 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] 23 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 24 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] 25 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] 26 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 27 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 28 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] 29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 30 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] 31 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] 32 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] 33 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] 34 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] 35 sn The leasing of land to tenant farmers was common in this period.
[20:10] 36 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 37 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] 38 tn Grk “from the fruit of the vineyard.”
[20:10] 39 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] 40 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 41 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] 42 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] 43 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 44 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] 45 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 46 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 47 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] 48 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] 49 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 50 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] 51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 52 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] 53 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 54 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] 55 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 56 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 57 tn Grk “tried to lay hands on him.”
[20:19] 58 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 59 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 60 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 61 tn Grk “so that they might catch him in some word.”
[20:20] 62 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] 63 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 64 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 65 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] 66 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] 67 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] 68 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 69 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 70 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] 71 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] 72 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] 73 tn Grk “whose likeness and inscription does it have?”
[20:25] 74 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 75 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] 76 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 77 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 78 tn Grk “to trap him in a saying.”
[20:27] 80 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] 81 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 82 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 83 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] 84 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 85 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 86 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] 87 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 88 tc Most
[20:33] 89 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] 90 tn Grk “For the seven had her as wife.”
[20:34] 91 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] 92 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] 93 tn Grk “to attain to.”
[20:35] 94 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] 95 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] 96 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 97 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] 98 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 99 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 100 sn A quotation from Exod 3:6.
[20:38] 101 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] 102 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 103 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 104 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 105 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] 106 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] 107 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 108 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] 109 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] 110 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] 111 sn A quotation from Ps 110:1.
[20:44] 112 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] 113 tn Here δέ (de) has not been translated.
[20:45] 114 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 115 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] 116 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 117 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 118 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] 119 sn See Luke 14:1-14.
[20:46] 120 sn See the note on synagogues in 4:15.
[20:47] 121 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 122 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] 123 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] 124 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 125 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] 126 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] 127 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] 128 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:3] 129 tn Grk “Truly, I say to you.”
[21:3] 130 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.
