Lukas 19:1--20:47
Konteks19:1 Jesus 1 entered Jericho 2 and was passing through it. 19:2 Now 3 a man named Zacchaeus was there; he was a chief tax collector 4 and was rich. 19:3 He 5 was trying to get a look at Jesus, 6 but being a short man he could not see over the crowd. 7 19:4 So 8 he ran on ahead and climbed up into a sycamore tree 9 to see him, because Jesus 10 was going to pass that way. 19:5 And when Jesus came to that place, he looked up 11 and said to him, “Zacchaeus, come down quickly, 12 because I must 13 stay at your house today.” 14 19:6 So he came down quickly 15 and welcomed Jesus 16 joyfully. 17 19:7 And when the people 18 saw it, they all complained, 19 “He has gone in to be the guest of a man who is a sinner.” 20 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 21 to the poor, and if 22 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 23 Jesus said to him, “Today salvation 24 has come to this household, 25 because he too is a son of Abraham! 26 19:10 For the Son of Man came 27 to seek and to save the lost.”
19:11 While the people were listening to these things, Jesus 28 proceeded to tell a parable, because he was near to Jerusalem, 29 and because they thought 30 that the kingdom of God 31 was going to 32 appear immediately. 19:12 Therefore he said, “A nobleman 33 went to a distant country to receive 34 for himself a kingdom and then return. 35 19:13 And he summoned ten of his slaves, 36 gave them ten minas, 37 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 38 hated 39 him and sent a delegation after him, saying, ‘We do not want this man 40 to be king 41 over us!’ 19:15 When 42 he returned after receiving the kingdom, he summoned 43 these slaves to whom he had given the money. He wanted 44 to know how much they had earned 45 by trading. 19:16 So 46 the first one came before him and said, ‘Sir, 47 your mina 48 has made ten minas more.’ 19:17 And the king 49 said to him, ‘Well done, good slave! Because you have been faithful 50 in a very small matter, you will have authority 51 over ten cities.’ 19:18 Then 52 the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So 53 the king 54 said to him, ‘And you are to be over five cities.’ 19:20 Then another 55 slave 56 came and said, ‘Sir, here is 57 your mina that I put away for safekeeping 58 in a piece of cloth. 59 19:21 For I was afraid of you, because you are a severe 60 man. You withdraw 61 what you did not deposit 62 and reap what you did not sow.’ 19:22 The king 63 said to him, ‘I will judge you by your own words, 64 you wicked slave! 65 So you knew, did you, that I was a severe 66 man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put 67 my money in the bank, 68 so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, 69 ‘Take the mina from him, and give it to the one who has ten.’ 70 19:25 But 71 they said to him, ‘Sir, he has ten minas already!’ 72 19:26 ‘I tell you that everyone who has will be given more, 73 but from the one who does not have, even what he has will be taken away. 74 19:27 But as for these enemies of mine who did not want me to be their king, 75 bring them here and slaughter 76 them 77 in front of me!’”
19:28 After Jesus 78 had said this, he continued on ahead, 79 going up to Jerusalem. 80 19:29 Now 81 when he approached Bethphage 82 and Bethany, at the place called the Mount of Olives, 83 he sent two of the disciples, 19:30 telling them, 84 “Go to the village ahead of you. 85 When 86 you enter it, you will find a colt tied there that has never been ridden. 87 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 88 it.’” 19:32 So those who were sent ahead found 89 it exactly 90 as he had told them. 19:33 As 91 they were untying the colt, its owners asked them, 92 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 93 they brought it to Jesus, threw their cloaks 94 on the colt, 95 and had Jesus get on 96 it. 19:36 As 97 he rode along, they 98 spread their cloaks on the road. 19:37 As he approached the road leading down from 99 the Mount of Olives, 100 the whole crowd of his 101 disciples began to rejoice 102 and praise 103 God with a loud voice for all the mighty works 104 they had seen: 105 19:38 “Blessed is the king 106 who comes in the name of the Lord! 107 Peace in heaven and glory in the highest!” 19:39 But 108 some of the Pharisees 109 in the crowd said to him, “Teacher, rebuke your disciples.” 110 19:40 He answered, 111 “I tell you, if they 112 keep silent, the very stones 113 will cry out!”
19:41 Now 114 when Jesus 115 approached 116 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 117 even you, the things that make for peace! 118 But now they are hidden 119 from your eyes. 19:43 For the days will come upon you when your enemies will build 120 an embankment 121 against you and surround you and close in on you from every side. 19:44 They will demolish you 122 – you and your children within your walls 123 – and they will not leave within you one stone 124 on top of another, 125 because you did not recognize the time of your visitation from God.” 126
19:45 Then 127 Jesus 128 entered the temple courts 129 and began to drive out those who were selling things there, 130 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 131 but you have turned it into a den 132 of robbers!” 133
19:47 Jesus 134 was teaching daily in the temple courts. The chief priests and the experts in the law 135 and the prominent leaders among the people were seeking to assassinate 136 him, 19:48 but 137 they could not find a way to do it, 138 for all the people hung on his words. 139
20:1 Now one 140 day, as Jesus 141 was teaching the people in the temple courts 142 and proclaiming 143 the gospel, the chief priests and the experts in the law 144 with the elders came up 145 20:2 and said to him, 146 “Tell us: By what authority 147 are you doing these things? 148 Or who it is who gave you this authority?” 20:3 He answered them, 149 “I will also ask you a question, and you tell me: 20:4 John’s baptism 150 – was it from heaven or from people?” 151 20:5 So 152 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 153 they replied that they did not know 154 where it came from. 20:8 Then 155 Jesus said to them, “Neither will I tell you 156 by whose authority 157 I do these things.”
20:9 Then 158 he began to tell the people this parable: “A man 159 planted a vineyard, 160 leased it to tenant farmers, 161 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 162 to the tenants so that they would give 163 him his portion of the crop. 164 However, the tenants beat his slave 165 and sent him away empty-handed. 20:11 So 166 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 167 20:12 So 168 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 169 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 170 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 171 they threw him out of the vineyard and killed 172 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 173 those tenants and give the vineyard to others.” 174 When the people 175 heard this, they said, “May this never happen!” 176 20:17 But Jesus 177 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’? 178 20:18 Everyone who falls on this stone will be broken to pieces, 179 and the one on whom it falls will be crushed.” 180 20:19 Then 181 the experts in the law 182 and the chief priests wanted to arrest 183 him that very hour, because they realized he had told this parable against them. But 184 they were afraid of the people.
20:20 Then 185 they watched him carefully and sent spies who pretended to be sincere. 186 They wanted to take advantage of what he might say 187 so that they could deliver him up to the authority and jurisdiction 188 of the governor. 20:21 Thus 189 they asked him, “Teacher, we know that you speak and teach correctly, 190 and show no partiality, but teach the way of God in accordance with the truth. 191 20:22 Is it right 192 for us to pay the tribute tax 193 to Caesar 194 or not?” 20:23 But Jesus 195 perceived their deceit 196 and said to them, 20:24 “Show me a denarius. 197 Whose image 198 and inscription are on it?” 199 They said, “Caesar’s.” 20:25 So 200 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 201 20:26 Thus 202 they were unable in the presence of the people to trap 203 him with his own words. 204 And stunned 205 by his answer, they fell silent.
20:27 Now some Sadducees 206 (who contend that there is no resurrection) 207 came to him. 20:28 They asked him, 208 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 209 must marry 210 the widow and father children 211 for his brother. 212 20:29 Now there were seven brothers. The first one married a woman 213 and died without children. 20:30 The second 214 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? 215 For all seven had married her.” 216
20:34 So 217 Jesus said to them, “The people of this age 218 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 219 that age and in the resurrection from the dead neither marry nor are given in marriage. 220 20:36 In fact, they can no longer die, because they are equal to angels 221 and are sons of God, since they are 222 sons 223 of the resurrection. 20:37 But even Moses revealed that the dead are raised 224 in the passage about the bush, 225 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 226 20:38 Now he is not God of the dead, but of the living, 227 for all live before him.” 228 20:39 Then 229 some of the experts in the law 230 answered, “Teacher, you have spoken well!” 231 20:40 For they did not dare any longer to ask 232 him anything.
20:41 But 233 he said to them, “How is it that they say that the Christ 234 is David’s son? 235 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 236 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 237
20:44 If David then calls him ‘Lord,’ how can he be his son?” 238
20:45 As 239 all the people were listening, Jesus 240 said to his disciples, 20:46 “Beware 241 of the experts in the law. 242 They 243 like walking around in long robes, and they love elaborate greetings 244 in the marketplaces and the best seats 245 in the synagogues 246 and the places of honor at banquets. 20:47 They 247 devour 248 widows’ property, 249 and as a show make long prayers. They will receive a more severe punishment.”


[19:1] 1 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] 2 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[19:2] 3 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] 4 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] 5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:3] 6 tn Grk “He was trying to see who Jesus was.”
[19:3] 7 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
[19:4] 8 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] 9 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] 10 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
[19:5] 11 tc Most
[19:5] 12 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
[19:5] 13 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] 14 sn On today here and in v. 9, see the note on today in 2:11.
[19:6] 15 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
[19:6] 16 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:6] 17 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] 18 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] 19 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] 20 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] 21 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] 22 tn This is a first class condition in the Greek text. It virtually confesses fraud.
[19:9] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
[19:9] 24 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] 25 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
[19:9] 26 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
[19:10] 27 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] 28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:11] 29 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:11] 30 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
[19:11] 31 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] 32 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
[19:12] 33 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
[19:12] 34 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] 35 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] 36 tn See the note on the word “slave” in 7:2.
[19:13] 37 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] 38 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] 39 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 40 tn Grk “this one” (somewhat derogatory in this context).
[19:15] 42 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] 43 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] 44 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] 45 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] 46 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
[19:16] 47 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
[19:16] 48 tn See the note on the word “minas” in v. 13.
[19:17] 49 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:17] 50 tn See Luke 16:10.
[19:17] 51 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] 52 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:19] 53 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
[19:19] 54 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:20] 55 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] 56 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
[19:20] 58 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] 59 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] 60 tn Or “exacting,” “harsh,” “hard.”
[19:21] 61 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] 62 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] 63 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:22] 64 tn Grk “out of your own mouth” (an idiom).
[19:22] 65 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
[19:22] 66 tn Or “exacting,” “harsh,” “hard.”
[19:23] 67 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
[19:23] 68 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] 69 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] 70 tn Grk “the ten minas.”
[19:25] 71 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] 72 tc A few
[19:26] 73 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] 74 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] 75 tn Grk “to rule over them.”
[19:27] 76 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 77 sn Slaughter them. To reject the king is to face certain judgment from him.
[19:28] 78 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:28] 79 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
[19:28] 80 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] 81 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] 82 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] 83 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] 85 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 86 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] 87 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 88 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 89 tn Grk “sent ahead and went and found.”
[19:32] 90 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 91 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 92 tn Grk “said to them.”
[19:35] 93 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 94 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 96 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] 97 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 98 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] 99 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] 100 sn See the note on the name Mount of Olives in v. 29.
[19:37] 101 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 102 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] 103 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 104 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 105 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 106 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] 107 sn A quotation from Ps 118:26.
[19:39] 108 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] 109 sn See the note on Pharisees in 5:17.
[19:39] 110 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 111 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] 113 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] 114 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 116 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] 117 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 118 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] 119 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] 120 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 121 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 122 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] 123 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] 124 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 125 tn Grk “leave stone on stone.”
[19:44] 126 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] 127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 129 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] 130 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] 131 sn A quotation from Isa 56:7.
[19:46] 132 tn Or “a hideout” (see L&N 1.57).
[19:46] 133 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] 134 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] 135 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 136 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] 137 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 138 tn Grk “they did not find the thing that they might do.”
[19:48] 139 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] 140 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] 141 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 142 tn Grk “the temple.”
[20:1] 144 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 145 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] 146 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 147 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 148 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] 149 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 150 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] 151 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] 152 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 153 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 154 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] 155 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 156 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] 157 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] 158 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] 159 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] 160 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] 161 sn The leasing of land to tenant farmers was common in this period.
[20:10] 162 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 163 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] 164 tn Grk “from the fruit of the vineyard.”
[20:10] 165 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] 166 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 167 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] 168 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] 169 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 170 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] 171 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 172 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 173 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] 174 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] 175 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 176 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] 177 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 178 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] 179 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 180 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] 181 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 182 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 183 tn Grk “tried to lay hands on him.”
[20:19] 184 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 185 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 186 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 187 tn Grk “so that they might catch him in some word.”
[20:20] 188 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] 189 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 190 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 191 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] 192 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] 193 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] 194 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 195 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 196 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] 197 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] 198 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] 199 tn Grk “whose likeness and inscription does it have?”
[20:25] 200 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 201 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] 202 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 203 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 204 tn Grk “to trap him in a saying.”
[20:27] 206 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] 207 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 208 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 209 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] 210 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 211 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 212 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] 213 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 214 tc Most
[20:33] 215 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] 216 tn Grk “For the seven had her as wife.”
[20:34] 217 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] 218 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] 219 tn Grk “to attain to.”
[20:35] 220 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] 221 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] 222 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 223 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] 224 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 225 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 226 sn A quotation from Exod 3:6.
[20:38] 227 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] 228 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 229 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 230 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 231 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] 232 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] 233 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 234 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] 235 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] 236 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] 237 sn A quotation from Ps 110:1.
[20:44] 238 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] 239 tn Here δέ (de) has not been translated.
[20:45] 240 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 241 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] 242 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 243 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 244 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] 245 sn See Luke 14:1-14.
[20:46] 246 sn See the note on synagogues in 4:15.
[20:47] 247 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 248 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] 249 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).