Lukas 9:45--24:53
Konteks9:45 But they did not understand this statement; its meaning 1 had been concealed 2 from them, so that they could not grasp it. Yet 3 they were afraid to ask him about this statement.
9:46 Now an argument started among the disciples 4 as to which of them might be 5 the greatest. 9:47 But when Jesus discerned their innermost thoughts, 6 he took a child, had him stand by 7 his side, 9:48 and said to them, “Whoever welcomes 8 this child 9 in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” 10
9:49 John answered, 11 “Master, we saw someone casting out demons in your name, and we tried to stop 12 him because he is not a disciple 13 along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”
9:51 Now when 14 the days drew near 15 for him to be taken up, 16 Jesus 17 set out resolutely 18 to go to Jerusalem. 19 9:52 He 20 sent messengers on ahead of him. 21 As they went along, 22 they entered a Samaritan village to make things ready in advance 23 for him, 9:53 but the villagers 24 refused to welcome 25 him, because he was determined to go to Jerusalem. 26 9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume 27 them?” 28 9:55 But Jesus 29 turned and rebuked them, 30 9:56 and they went on to another village.
9:57 As 31 they were walking 32 along the road, someone said to him, “I will follow you wherever you go.” 33 9:58 Jesus said to him, “Foxes have dens and the birds in the sky 34 have nests, but the Son of Man has no place to lay his head.” 35 9:59 Jesus 36 said to another, “Follow me.” But he replied, 37 “Lord, first let me go and bury my father.” 9:60 But Jesus 38 said to him, “Let the dead bury their own dead, 39 but as for you, go and proclaim the kingdom of God.” 40 9:61 Yet 41 another said, “I will follow you, Lord, but first let me say goodbye to my family.” 42 9:62 Jesus 43 said to him, “No one who puts his 44 hand to the plow and looks back 45 is fit for the kingdom of God.” 46
10:1 After this 47 the Lord appointed seventy-two 48 others and sent them on ahead of him two by two into every town 49 and place where he himself was about to go. 10:2 He 50 said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest 51 to send out 52 workers into his harvest. 10:3 Go! I 53 am sending you out like lambs 54 surrounded by wolves. 55 10:4 Do not carry 56 a money bag, 57 a traveler’s bag, 58 or sandals, and greet no one on the road. 59 10:5 Whenever 60 you enter a house, 61 first say, ‘May peace 62 be on this house!’ 10:6 And if a peace-loving person 63 is there, your peace will remain on him, but if not, it will return to you. 64 10:7 Stay 65 in that same house, eating and drinking what they give you, 66 for the worker deserves his pay. 67 Do not move around from house to house. 10:8 Whenever 68 you enter a town 69 and the people 70 welcome you, eat what is set before you. 10:9 Heal 71 the sick in that town 72 and say to them, ‘The kingdom of God 73 has come upon 74 you!’ 10:10 But whenever 75 you enter a town 76 and the people 77 do not welcome 78 you, go into its streets 79 and say, 10:11 ‘Even the dust of your town 80 that clings to our feet we wipe off 81 against you. 82 Nevertheless know this: The kingdom of God has come.’ 83 10:12 I tell you, it will be more bearable on that day for Sodom 84 than for that town! 85
10:13 “Woe to you, Chorazin! 86 Woe to you, Bethsaida! For if 87 the miracles 88 done in you had been done in Tyre 89 and Sidon, 90 they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, 91 will you be exalted to heaven? 92 No, you will be thrown down to Hades! 93
10:16 “The one who listens 94 to you listens to me, 95 and the one who rejects you rejects me, and the one who rejects me rejects 96 the one who sent me.” 97
10:17 Then 98 the seventy-two 99 returned with joy, saying, “Lord, even the demons submit to 100 us in your name!” 101 10:18 So 102 he said to them, “I saw 103 Satan fall 104 like lightning 105 from heaven. 10:19 Look, I have given you authority to tread 106 on snakes and scorpions 107 and on the full force of the enemy, 108 and nothing will 109 hurt you. 10:20 Nevertheless, do not rejoice that 110 the spirits submit to you, but rejoice 111 that your names stand written 112 in heaven.”
10:21 On that same occasion 113 Jesus 114 rejoiced 115 in the Holy Spirit and said, “I praise 116 you, Father, Lord 117 of heaven and earth, because 118 you have hidden these things from the wise 119 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 120 10:22 All things have been given to me by my Father. 121 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 122 to reveal him.”
10:23 Then 123 Jesus 124 turned 125 to his 126 disciples and said privately, “Blessed 127 are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see 128 what you see but did not see it, and to hear what you hear but did not hear it.”
10:25 Now 129 an expert in religious law 130 stood up to test Jesus, 131 saying, “Teacher, what must I do to inherit eternal life?” 132 10:26 He said to him, “What is written in the law? How do you understand it?” 133 10:27 The expert 134 answered, “Love 135 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, 136 and love your neighbor as yourself.” 137 10:28 Jesus 138 said to him, “You have answered correctly; 139 do this, and you will live.”
10:29 But the expert, 140 wanting to justify 141 himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 142 “A man was going down 143 from Jerusalem 144 to Jericho, 145 and fell into the hands of robbers, who stripped him, beat 146 him up, and went off, leaving him half dead. 147 10:31 Now by chance 148 a priest was going down that road, but 149 when he saw the injured man 150 he passed by 151 on the other side. 152 10:32 So too a Levite, when he came up to 153 the place and saw him, 154 passed by on the other side. 10:33 But 155 a Samaritan 156 who was traveling 157 came to where the injured man 158 was, and when he saw him, he felt compassion for him. 159 10:34 He 160 went up to him 161 and bandaged his wounds, pouring oil 162 and wine on them. Then 163 he put him on 164 his own animal, 165 brought him to an inn, and took care of him. 10:35 The 166 next day he took out two silver coins 167 and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ 168 10:36 Which of these three do you think became a neighbor 169 to the man who fell into the hands of the robbers?” 10:37 The expert in religious law 170 said, “The one who showed mercy 171 to him.” So 172 Jesus said to him, “Go and do 173 the same.”
10:38 Now as they went on their way, Jesus 174 entered a certain village where a woman named Martha welcomed him as a guest. 175 10:39 She 176 had a sister named Mary, who sat 177 at the Lord’s feet 178 and listened to what he said. 10:40 But Martha was distracted 179 with all the preparations she had to make, 180 so 181 she came up to him and said, “Lord, don’t you care 182 that my sister has left me to do all the work 183 alone? Tell 184 her to help me.” 10:41 But the Lord 185 answered her, 186 “Martha, Martha, 187 you are worried and troubled 188 about many things, 10:42 but one thing 189 is needed. Mary has chosen the best 190 part; it will not be taken away from her.”
11:1 Now 191 Jesus 192 was praying in a certain place. When 193 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 194 taught 195 his disciples.” 11:2 So he said to them, “When you pray, 196 say:
Father, 197 may your name be honored; 198
may your kingdom come. 199
11:3 Give us each day our daily bread, 200
11:4 and forgive us our sins,
for we also forgive everyone who sins 201 against us.
And do not lead us into temptation.” 202
11:5 Then 203 he said to them, “Suppose one of you 204 has a friend, and you go to him 205 at midnight and say to him, ‘Friend, lend me three loaves of bread, 206 11:6 because a friend of mine has stopped here while on a journey, 207 and I have nothing to set before 208 him.’ 11:7 Then 209 he will reply 210 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 211 I cannot get up and give you anything.’ 212 11:8 I tell you, even though the man inside 213 will not get up and give him anything because he is his friend, yet because of the first man’s 214 sheer persistence 215 he will get up and give him whatever he needs.
11:9 “So 216 I tell you: Ask, 217 and it will be given to you; seek, and you will find; knock, and the door 218 will be opened for you. 11:10 For everyone who asks 219 receives, and the one who seeks finds, and to the one who knocks, the door 220 will be opened. 11:11 What father among you, if your 221 son asks for 222 a fish, will give him a snake 223 instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 224 11:13 If you then, although you are 225 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 226 to those who ask him!”
11:14 Now 227 he was casting out a demon that was mute. 228 When 229 the demon had gone out, the man who had been mute began to speak, 230 and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, 231 the ruler 232 of demons, he casts out demons.” 11:16 Others, to test 233 him, 234 began asking for 235 a sign 236 from heaven. 11:17 But Jesus, 237 realizing their thoughts, said to them, 238 “Every kingdom divided against itself is destroyed, 239 and a divided household falls. 240 11:18 So 241 if 242 Satan too is divided against himself, how will his kingdom stand? I ask you this because 243 you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons 244 cast them 245 out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger 246 of God, then the kingdom of God 247 has already overtaken 248 you. 11:21 When a strong man, 249 fully armed, guards his own palace, 250 his possessions are safe. 251 11:22 But 252 when a stronger man 253 attacks 254 and conquers him, he takes away the first man’s 255 armor on which the man relied 256 and divides up 257 his plunder. 258 11:23 Whoever is not with me is against me, 259 and whoever does not gather with me scatters. 260
11:24 “When an unclean spirit 261 goes out of a person, 262 it passes through waterless places 263 looking for rest but 264 not finding any. Then 265 it says, ‘I will return to the home I left.’ 266 11:25 When it returns, 267 it finds the house 268 swept clean and put in order. 269 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 270 the last state of that person 271 is worse than the first.” 272
11:27 As 273 he said these things, a woman in the crowd spoke out 274 to him, “Blessed is the womb 275 that bore you and the breasts at which you nursed!” 276 11:28 But he replied, 277 “Blessed rather are those who hear the word of God and obey 278 it!”
11:29 As 279 the crowds were increasing, Jesus 280 began to say, “This generation is a wicked generation; it looks for a sign, 281 but no sign will be given to it except the sign of Jonah. 282 11:30 For just as Jonah became a sign to the people of Nineveh, 283 so the Son of Man will be a sign 284 to this generation. 285 11:31 The queen of the South 286 will rise up at the judgment 287 with the people 288 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 289 something greater 290 than Solomon is here! 11:32 The people 291 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 292 – and now, 293 something greater than Jonah is here!
11:33 “No one after lighting a lamp puts it in a hidden place 294 or under a basket, 295 but on a lampstand, so that those who come in can see the light. 11:34 Your eye is the lamp of your body. When your eye is healthy, 296 your whole body is full of light, but when it is diseased, 297 your body is full of darkness. 11:35 Therefore see to it 298 that the light in you 299 is not darkness. 11:36 If 300 then 301 your whole body is full of light, with no part in the dark, 302 it will be as full of light as when the light of a lamp shines on you.” 303
11:37 As he spoke, 304 a Pharisee 305 invited Jesus 306 to have a meal with him, so he went in and took his place at the table. 307 11:38 The 308 Pharisee was astonished when he saw that Jesus 309 did not first wash his hands 310 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 311 the outside of the cup and the plate, but inside you are full of greed and wickedness. 312 11:40 You fools! 313 Didn’t the one who made the outside make the inside as well? 314 11:41 But give from your heart to those in need, 315 and 316 then everything will be clean for you. 317
11:42 “But woe to you Pharisees! 318 You give a tenth 319 of your mint, 320 rue, 321 and every herb, yet you neglect justice 322 and love for God! But you should have done these things without neglecting the others. 323 11:43 Woe to you Pharisees! You love the best seats 324 in the synagogues 325 and elaborate greetings 326 in the marketplaces! 11:44 Woe to you! 327 You are like unmarked graves, and people 328 walk over them without realizing it!” 329
11:45 One of the experts in religious law 330 answered him, “Teacher, when you say these things you insult 331 us too.” 11:46 But Jesus 332 replied, 333 “Woe to you experts in religious law as well! 334 You load people 335 down with burdens difficult to bear, yet you yourselves refuse to touch 336 the burdens with even one of your fingers! 11:47 Woe to you! You build 337 the tombs of the prophets whom your ancestors 338 killed. 11:48 So you testify that you approve of 339 the deeds of your ancestors, 340 because they killed the prophets 341 and you build their 342 tombs! 343 11:49 For this reason also the wisdom 344 of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable 345 for the blood of all the prophets that has been shed since the beginning 346 of the world, 347 11:51 from the blood of Abel 348 to the blood of Zechariah, 349 who was killed 350 between the altar and the sanctuary. 351 Yes, I tell you, it will be charged against 352 this generation. 11:52 Woe to you experts in religious law! You have taken away 353 the key to knowledge! You did not go in yourselves, and you hindered 354 those who were going in.”
11:53 When he went out from there, the experts in the law 355 and the Pharisees began to oppose him bitterly, 356 and to ask him hostile questions 357 about many things, 11:54 plotting against 358 him, to catch 359 him in something he might say.
12:1 Meanwhile, 360 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 361 began to speak first to his disciples, “Be on your guard against 362 the yeast of the Pharisees, 363 which is hypocrisy. 364 12:2 Nothing is hidden 365 that will not be revealed, 366 and nothing is secret that will not be made known. 12:3 So then 367 whatever you have said in the dark will be heard in the light, and what you have whispered 368 in private rooms 369 will be proclaimed from the housetops. 370
12:4 “I 371 tell you, my friends, do not be afraid of those who kill the body, 372 and after that have nothing more they can do. 12:5 But I will warn 373 you whom you should fear: Fear the one who, after the killing, 374 has authority to throw you 375 into hell. 376 Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? 377 Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; 378 you are more valuable than many sparrows.
12:8 “I 379 tell you, whoever acknowledges 380 me before men, 381 the Son of Man will also acknowledge 382 before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit 383 will not be forgiven. 384 12:11 But when they bring you before the synagogues, 385 the 386 rulers, and the authorities, do not worry about how you should make your defense 387 or what you should say, 12:12 for the Holy Spirit will teach you at that moment 388 what you must say.” 389
12:13 Then 390 someone from the crowd said to him, “Teacher, tell 391 my brother to divide the inheritance with me.” 12:14 But Jesus 392 said to him, “Man, 393 who made me a judge or arbitrator between you two?” 394 12:15 Then 395 he said to them, “Watch out and guard yourself from 396 all types of greed, 397 because one’s life does not consist in the abundance of his possessions.” 12:16 He then 398 told them a parable: 399 “The land of a certain rich man produced 400 an abundant crop, 12:17 so 401 he thought to himself, 402 ‘What should I do, for I have nowhere to store my crops?’ 403 12:18 Then 404 he said, ‘I 405 will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, 406 “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life 407 will be demanded back from 408 you, but who will get what you have prepared for yourself?’ 409 12:21 So it is with the one who stores up riches for himself, 410 but is not rich toward God.”
12:22 Then 411 Jesus 412 said to his 413 disciples, “Therefore I tell you, do not worry 414 about your 415 life, what you will eat, or about your 416 body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: 417 They do not sow or reap, they have no storeroom or barn, yet God feeds 418 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 419 can add an hour to his life? 420 12:26 So if 421 you cannot do such a very little thing as this, why do you worry about 422 the rest? 12:27 Consider how the flowers 423 grow; they do not work 424 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 425 this is how God clothes the wild grass, 426 which is here 427 today and tomorrow is tossed into the fire to heat the oven, 428 how much more 429 will he clothe you, you people of little faith! 12:29 So 430 do not be overly concerned about 431 what you will eat and what you will drink, and do not worry about such things. 432 12:30 For all the nations of the world pursue 433 these things, and your Father knows that you need them. 12:31 Instead, pursue 434 his 435 kingdom, 436 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 437 to give you the kingdom. 12:33 Sell your possessions 438 and give to the poor. 439 Provide yourselves purses that do not wear out – a treasure in heaven 440 that never decreases, 441 where no thief approaches and no moth 442 destroys. 12:34 For where your treasure 443 is, there your heart will be also.
12:35 “Get dressed for service 444 and keep your lamps burning; 445 12:36 be like people 446 waiting for their master to come back from the wedding celebration, 447 so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves 448 whom their master finds alert 449 when he returns! I tell you the truth, 450 he will dress himself to serve, 451 have them take their place at the table, 452 and will come 453 and wait on them! 454 12:38 Even if he comes in the second or third watch of the night 455 and finds them alert, 456 blessed are those slaves! 457 12:39 But understand this: If the owner of the house had known at what hour the thief 458 was coming, he would not have let 459 his house be broken into. 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” 460
12:41 Then 461 Peter said, “Lord, are you telling this parable for us or for everyone?” 462 12:42 The Lord replied, 463 “Who then is the faithful and wise manager, 464 whom the master puts in charge of his household servants, 465 to give them their allowance of food at the proper time? 12:43 Blessed is that slave 466 whom his master finds at work 467 when he returns. 12:44 I tell you the truth, 468 the master 469 will put him in charge of all his possessions. 12:45 But if 470 that 471 slave should say to himself, 472 ‘My master is delayed 473 in returning,’ and he begins to beat 474 the other 475 slaves, both men and women, 476 and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, 477 and assign him a place with the unfaithful. 478 12:47 That 479 servant who knew his master’s will but did not get ready or do what his master asked 480 will receive a severe beating. 12:48 But the one who did not know his master’s will 481 and did things worthy of punishment 482 will receive a light beating. 483 From everyone who has been given much, much will be required, 484 and from the one who has been entrusted with much, 485 even more will be asked. 486
12:49 “I have come 487 to bring 488 fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism 489 to undergo, 490 and how distressed I am until it is finished! 12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! 491 12:52 For from now on 492 there will be five in one household divided, three against two and two against three. 12:53 They will be divided, 493 father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”
12:54 Jesus 494 also said to the crowds, “When you see a cloud rising in the west, 495 you say at once, ‘A rainstorm 496 is coming,’ and it does. 12:55 And when you see the south wind 497 blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! 498 You know how to interpret the appearance of the earth and the sky, but how can you not know how 499 to interpret the present time?
12:57 “And 500 why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 501 make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, 502 and the officer throw you into prison. 12:59 I tell you, you will never get out of there until you have paid the very last cent!” 503
13:1 Now 504 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 505 13:2 He 506 answered them, “Do you think these Galileans were worse sinners 507 than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, 508 you will all perish as well! 509 13:4 Or those eighteen who were killed 510 when the tower in Siloam fell on them, 511 do you think they were worse offenders than all the others who live in Jerusalem? 512 13:5 No, I tell you! But unless you repent 513 you will all perish as well!” 514
13:6 Then 515 Jesus 516 told this parable: “A man had a fig tree 517 planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So 518 he said to the worker who tended the vineyard, ‘For 519 three years 520 now, I have come looking for fruit on this fig tree, and each time I inspect it 521 I find none. Cut 522 it down! Why 523 should it continue to deplete 524 the soil?’ 13:8 But the worker 525 answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 526 on it. 13:9 Then if 527 it bears fruit next year, 528 very well, 529 but if 530 not, you can cut it down.’”
13:10 Now he was teaching in one of the synagogues 531 on the Sabbath, 13:11 and a woman was there 532 who had been disabled by a spirit 533 for eighteen years. She 534 was bent over and could not straighten herself up completely. 535 13:12 When 536 Jesus saw her, he called her to him 537 and said, “Woman, 538 you are freed 539 from your infirmity.” 540 13:13 Then 541 he placed his hands on her, and immediately 542 she straightened up and praised God. 13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work 543 should be done! 544 So come 545 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 546 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 547 and lead it to water? 548 13:16 Then 549 shouldn’t 550 this woman, a daughter of Abraham whom Satan 551 bound for eighteen long 552 years, be released from this imprisonment 553 on the Sabbath day?” 13:17 When 554 he said this all his adversaries were humiliated, 555 but 556 the entire crowd was rejoicing at all the wonderful things 557 he was doing. 558
13:18 Thus Jesus 559 asked, 560 “What is the kingdom of God 561 like? 562 To 563 what should I compare it? 13:19 It is like a mustard seed 564 that a man took and sowed 565 in his garden. It 566 grew and became a tree, 567 and the wild birds 568 nested in its branches.” 569
13:20 Again 570 he said, “To what should I compare the kingdom of God? 571 13:21 It is like yeast that a woman took and mixed with 572 three measures 573 of flour until all the dough had risen.” 574
13:22 Then 575 Jesus 576 traveled throughout 577 towns 578 and villages, teaching and making his way toward 579 Jerusalem. 580 13:23 Someone 581 asked 582 him, “Lord, will only a few 583 be saved?” So 584 he said to them, 13:24 “Exert every effort 585 to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once 586 the head of the house 587 gets up 588 and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 589 let us in!’ 590 But he will answer you, 591 ‘I don’t know where you come from.’ 592 13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 593 13:27 But 594 he will reply, 595 ‘I don’t know where you come from! 596 Go away from me, all you evildoers!’ 597 13:28 There will be weeping and gnashing of teeth 598 when you see Abraham, Isaac, Jacob, 599 and all the prophets in the kingdom of God 600 but you yourselves thrown out. 601 13:29 Then 602 people 603 will come from east and west, and from north and south, and take their places at the banquet table 604 in the kingdom of God. 605 13:30 But 606 indeed, 607 some are last 608 who will be first, and some are first who will be last.”
13:31 At that time, 609 some Pharisees 610 came up and said to Jesus, 611 “Get away from here, 612 because Herod 613 wants to kill you.” 13:32 But 614 he said to them, “Go 615 and tell that fox, 616 ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 617 I will complete my work. 618 13:33 Nevertheless I must 619 go on my way today and tomorrow and the next day, because it is impossible 620 that a prophet should be killed 621 outside Jerusalem.’ 622 13:34 O Jerusalem, Jerusalem, 623 you who kill the prophets and stone those who are sent to you! 624 How often I have longed 625 to gather your children together as a hen gathers her chicks under her wings, but 626 you would have none of it! 627 13:35 Look, your house is forsaken! 628 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 629
14:1 Now 630 one Sabbath when Jesus went to dine 631 at the house of a leader 632 of the Pharisees, 633 they were watching 634 him closely. 14:2 There 635 right 636 in front of him was a man suffering from dropsy. 637 14:3 So 638 Jesus asked 639 the experts in religious law 640 and the Pharisees, “Is it lawful to heal on the Sabbath 641 or not?” 14:4 But they remained silent. So 642 Jesus 643 took hold of the man, 644 healed him, and sent him away. 645 14:5 Then 646 he said to them, “Which of you, if you have a son 647 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 648 they could not reply 649 to this.
14:7 Then 650 when Jesus 651 noticed how the guests 652 chose the places of honor, 653 he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, 654 do not take 655 the place of honor, because a person more distinguished than you may have been invited by your host. 656 14:9 So 657 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 658 you will begin to move to the least important 659 place. 14:10 But when you are invited, go and take the least important place, so that when your host 660 approaches he will say to you, ‘Friend, move up here to a better place.’ 661 Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but 662 the one who humbles 663 himself will be exalted.”
14:12 He 664 said also to the man 665 who had invited him, “When you host a dinner or a banquet, 666 don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, 667 invite the poor, the crippled, 668 the lame, and 669 the blind. 670 14:14 Then 671 you will be blessed, 672 because they cannot repay you, for you will be repaid 673 at the resurrection of the righteous.”
14:15 When 674 one of those at the meal with Jesus 675 heard this, he said to him, “Blessed is everyone 676 who will feast 677 in the kingdom of God!” 678 14:16 But Jesus 679 said to him, “A man once gave a great banquet 680 and invited 681 many guests. 682 14:17 At 683 the time for the banquet 684 he sent his slave 685 to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all 686 began to make excuses. 687 The first said to him, ‘I have bought a field, 688 and I must go out and see it. Please excuse me.’ 689 14:19 Another 690 said, ‘I have bought five yoke of oxen, 691 and I am going out 692 to examine them. Please excuse me.’ 14:20 Another 693 said, ‘I just got married, and I cannot come.’ 694 14:21 So 695 the slave came back and reported this to his master. Then the master of the household was furious 696 and said to his slave, ‘Go out quickly 697 to the streets and alleys of the city, 698 and bring in the poor, 699 the crippled, 700 the blind, and the lame.’ 14:22 Then 701 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 702 14:23 So 703 the master said to his 704 slave, ‘Go out to the highways 705 and country roads 706 and urge 707 people 708 to come in, so that my house will be filled. 709 14:24 For I tell you, not one of those individuals 710 who were invited 711 will taste my banquet!’” 712
14:25 Now large crowds 713 were accompanying Jesus, 714 and turning to them he said, 14:26 “If anyone comes to me and does not hate 715 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 716 he cannot be my disciple. 14:27 Whoever does not carry his own cross 717 and follow 718 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 719 first and compute the cost 720 to see if he has enough money to complete it? 14:29 Otherwise, 721 when he has laid 722 a foundation and is not able to finish the tower, 723 all who see it 724 will begin to make fun of 725 him. 14:30 They will say, 726 ‘This man 727 began to build and was not able to finish!’ 728 14:31 Or what king, going out to confront another king in battle, will not sit down 729 first and determine whether he is able with ten thousand to oppose 730 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 731 he will send a representative 732 while the other is still a long way off and ask for terms of peace. 733 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 734
14:34 “Salt 735 is good, but if salt loses its flavor, 736 how can its flavor be restored? 14:35 It is of no value 737 for the soil or for the manure pile; it is to be thrown out. 738 The one who has ears to hear had better listen!” 739
15:1 Now all the tax collectors 740 and sinners were coming 741 to hear him. 15:2 But 742 the Pharisees 743 and the experts in the law 744 were complaining, 745 “This man welcomes 746 sinners and eats with them.”
15:3 So 747 Jesus 748 told them 749 this parable: 750 15:4 “Which one 751 of you, if he has a hundred 752 sheep and loses one of them, would not leave the ninety-nine in the open pasture 753 and go look for 754 the one that is lost until he finds it? 755 15:5 Then 756 when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning 757 home, he calls together 758 his 759 friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner 760 who repents than over ninety-nine righteous people 761 who have no need to repent. 762
15:8 “Or what woman, if she has ten silver coins 763 and loses 764 one of them, 765 does not light a lamp, sweep 766 the house, and search thoroughly until she finds it? 15:9 Then 767 when she has found it, she calls together her 768 friends and neighbors, saying, ‘Rejoice 769 with me, for I have found the coin 770 that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels 771 over one sinner who repents.”
15:11 Then 772 Jesus 773 said, “A man had two sons. 15:12 The 774 younger of them said to his 775 father, ‘Father, give me the share of the estate 776 that will belong 777 to me.’ So 778 he divided his 779 assets between them. 780 15:13 After 781 a few days, 782 the younger son gathered together all he had and left on a journey to a distant country, and there he squandered 783 his wealth 784 with a wild lifestyle. 15:14 Then 785 after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for 786 one of the citizens of that country, who 787 sent him to his fields to feed pigs. 788 15:16 He 789 was longing to eat 790 the carob pods 791 the pigs were eating, but 792 no one gave him anything. 15:17 But when he came to his senses 793 he said, ‘How many of my father’s hired workers have food 794 enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned 795 against heaven 796 and against 797 you. 15:19 I am no longer worthy to be called your son; treat me 798 like one of your hired workers.”’ 15:20 So 799 he got up and went to his father. But while he was still a long way from home 800 his father saw him, and his heart went out to him; 801 he ran and hugged 802 his son 803 and kissed him. 15:21 Then 804 his son said to him, ‘Father, I have sinned against heaven 805 and against you; I am no longer worthy to be called your son.’ 806 15:22 But the father said to his slaves, 807 ‘Hurry! Bring the best robe, 808 and put it on him! Put a ring on his finger 809 and sandals 810 on his feet! 15:23 Bring 811 the fattened calf 812 and kill it! Let us eat 813 and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ 814 So 815 they began to celebrate.
15:25 “Now his older son was in the field. As 816 he came and approached the house, he heard music 817 and dancing. 15:26 So 818 he called one of the slaves 819 and asked what was happening. 15:27 The slave replied, 820 ‘Your brother has returned, and your father has killed the fattened calf 821 because he got his son 822 back safe and sound.’ 15:28 But the older son 823 became angry 824 and refused 825 to go in. His father came out and appealed to him, 15:29 but he answered 826 his father, ‘Look! These many years I have worked like a slave 827 for you, and I never disobeyed your commands. Yet 828 you never gave me even a goat 829 so that I could celebrate with my friends! 15:30 But when this son of yours 830 came back, who has devoured 831 your assets with prostitutes, 832 you killed the fattened calf 833 for him!’ 15:31 Then 834 the father 835 said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate 836 to celebrate and be glad, for your brother 837 was dead, and is alive; he was lost and is found.’” 838
16:1 Jesus 839 also said to the disciples, “There was a rich man who was informed of accusations 840 that his manager 841 was wasting 842 his assets. 16:2 So 843 he called the manager 844 in and said to him, ‘What is this I hear about you? 845 Turn in the account of your administration, 846 because you can no longer be my manager.’ 16:3 Then 847 the manager said to himself, ‘What should I do, since my master is taking my position 848 away from me? I’m not strong enough to dig, 849 and I’m too ashamed 850 to beg. 16:4 I know 851 what to do so that when I am put out of management, people will welcome me into their homes.’ 852 16:5 So 853 he contacted 854 his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man 855 replied, ‘A hundred measures 856 of olive oil.’ The manager 857 said to him, ‘Take your bill, sit down quickly, and write fifty.’ 858 16:7 Then he said to another, ‘And how much do you owe?’ The second man 859 replied, ‘A hundred measures 860 of wheat.’ The manager 861 said to him, ‘Take your bill, and write eighty.’ 862 16:8 The 863 master commended the dishonest 864 manager because he acted shrewdly. 865 For the people 866 of this world are more shrewd in dealing with their contemporaries 867 than the people 868 of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, 869 so that when it runs out you will be welcomed 870 into the eternal homes. 871
16:10 “The one who is faithful in a very little 872 is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy 873 in handling worldly wealth, 874 who will entrust you with the true riches? 875 16:12 And if you haven’t been trustworthy 876 with someone else’s property, 877 who will give you your own 878 ? 16:13 No servant can serve two masters, for either he will hate 879 the one and love the other, or he will be devoted to the one and despise 880 the other. You cannot serve God and money.” 881
16:14 The Pharisees 882 (who loved money) heard all this and ridiculed 883 him. 16:15 But 884 Jesus 885 said to them, “You are the ones who justify yourselves in men’s eyes, 886 but God knows your hearts. For what is highly prized 887 among men is utterly detestable 888 in God’s sight.
16:16 “The law and the prophets were in force 889 until John; 890 since then, 891 the good news of the kingdom of God 892 has been proclaimed, and everyone is urged to enter it. 893 16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter 894 in the law to become void. 895
16:18 “Everyone who divorces his wife and marries 896 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.
16:19 “There was a rich man who dressed in purple 897 and fine linen and who feasted sumptuously 898 every day. 16:20 But at his gate lay 899 a poor man named Lazarus 900 whose body was covered with sores, 901 16:21 who longed to eat 902 what fell from the rich man’s table. In addition, the dogs 903 came and licked 904 his sores.
16:22 “Now 905 the poor man died and was carried by the angels to Abraham’s side. 906 The 907 rich man also died and was buried. 908 16:23 And in hell, 909 as he was in torment, 910 he looked up 911 and saw Abraham far off with Lazarus at his side. 912 16:24 So 913 he called out, 914 ‘Father Abraham, have mercy on me, and send Lazarus 915 to dip the tip of his finger 916 in water and cool my tongue, because I am in anguish 917 in this fire.’ 918 16:25 But Abraham said, ‘Child, 919 remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. 920 16:26 Besides all this, 921 a great chasm 922 has been fixed between us, 923 so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So 924 the rich man 925 said, ‘Then I beg you, father – send Lazarus 926 to my father’s house 16:28 (for I have five brothers) to warn 927 them so that they don’t come 928 into this place of torment.’ 16:29 But Abraham said, 929 ‘They have Moses and the prophets; they must respond to 930 them.’ 16:30 Then 931 the rich man 932 said, ‘No, father Abraham, but if someone from the dead 933 goes to them, they will repent.’ 16:31 He 934 replied to him, ‘If they do not respond to 935 Moses and the prophets, they will not be convinced even if someone rises from the dead.’” 936
17:1 Jesus 937 said to his disciples, “Stumbling blocks are sure to come, but woe 938 to the one through whom they come! 17:2 It would be better for him to have a millstone 939 tied around his neck and be thrown into the sea 940 than for him to cause one of these little ones to sin. 941 17:3 Watch 942 yourselves! If 943 your brother 944 sins, rebuke him. If 945 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 946 him.”
17:5 The 947 apostles said to the Lord, “Increase our faith!” 948 17:6 So 949 the Lord replied, 950 “If 951 you had faith the size of 952 a mustard seed, you could say to this black mulberry 953 tree, ‘Be pulled out by the roots and planted in the sea,’ 954 and it would obey 955 you.
17:7 “Would any one of you say 956 to your slave 957 who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 958 17:8 Won’t 959 the master 960 instead say to him, ‘Get my dinner ready, and make yourself ready 961 to serve me while 962 I eat and drink. Then 963 you may eat and drink’? 17:9 He won’t thank the slave because he did what he was told, 964 will he? 965 17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; 966 we have only done what was our duty.’” 967
17:11 Now on 968 the way to Jerusalem, 969 Jesus 970 was passing along 971 between Samaria and Galilee. 17:12 As 972 he was entering 973 a village, ten men with leprosy 974 met him. They 975 stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy 976 on us.” 17:14 When 977 he saw them he said, “Go 978 and show yourselves to the priests.” 979 And 980 as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising 981 God with a loud voice. 17:16 He 982 fell with his face to the ground 983 at Jesus’ feet and thanked him. 984 (Now 985 he was a Samaritan.) 986 17:17 Then 987 Jesus said, 988 “Were 989 not ten cleansed? Where are the other 990 nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” 991 17:19 Then 992 he said to the man, 993 “Get up and go your way. Your faith has made you well.” 994
17:20 Now at one point 995 the Pharisees 996 asked Jesus 997 when the kingdom of God 998 was coming, so he answered, “The kingdom of God is not coming with signs 999 to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is 1000 in your midst.” 1001
17:22 Then 1002 he said to the disciples, “The days are coming when you will desire to see one of the days 1003 of the Son of Man, and you will not see it. 17:23 Then people 1004 will say to you, ‘Look, there he is!’ 1005 or ‘Look, here he is!’ Do not go out or chase after them. 1006 17:24 For just like the lightning flashes 1007 and lights up the sky from one side to the other, so will the Son of Man be in his day. 1008 17:25 But first he must 1009 suffer many things and be rejected by this generation. 17:26 Just 1010 as it was 1011 in the days of Noah, 1012 so too it will be in the days of the Son of Man. 17:27 People 1013 were eating, 1014 they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then 1015 the flood came and destroyed them all. 1016 17:28 Likewise, just as it was 1017 in the days of Lot, people 1018 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. 1019 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, 1020 with his goods in the house, must not come down 1021 to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! 1022 17:33 Whoever tries to keep 1023 his life will lose it, but whoever loses his life 1024 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. 1025 17:35 There will be two women grinding grain together; 1026 one will be taken and the other left.”
17:36 [[EMPTY]] 102717:37 Then 1028 the disciples 1029 said 1030 to him, “Where, 1031 Lord?” He replied to them, “Where the dead body 1032 is, there the vultures 1033 will gather.” 1034
18:1 Then 1035 Jesus 1036 told them a parable to show them they should always 1037 pray and not lose heart. 1038 18:2 He said, 1039 “In a certain city 1040 there was a judge 1041 who neither feared God nor respected people. 1042 18:3 There was also a widow 1043 in that city 1044 who kept coming 1045 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 1046 a while he refused, but later on 1047 he said to himself, ‘Though I neither fear God nor have regard for people, 1048 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 1049 by her unending pleas.’” 1050 18:6 And the Lord said, “Listen to what the unrighteous judge says! 1051 18:7 Won’t 1052 God give justice to his chosen ones, who cry out 1053 to him day and night? 1054 Will he delay 1055 long to help them? 18:8 I tell you, he will give them justice speedily. 1056 Nevertheless, when the Son of Man comes, will he find faith 1057 on earth?”
18:9 Jesus 1058 also told this parable to some who were confident that they were righteous and looked down 1059 on everyone else. 18:10 “Two men went up 1060 to the temple to pray, one a Pharisee 1061 and the other a tax collector. 1062 18:11 The Pharisee stood and prayed about himself like this: 1063 ‘God, I thank 1064 you that I am not like other people: 1065 extortionists, 1066 unrighteous people, 1067 adulterers – or even like this tax collector. 1068 18:12 I fast twice 1069 a week; I give a tenth 1070 of everything I get.’ 18:13 The tax collector, however, stood 1071 far off and would not even look up 1072 to heaven, but beat his breast and said, ‘God, be merciful 1073 to me, sinner that I am!’ 1074 18:14 I tell you that this man went down to his home justified 1075 rather than the Pharisee. 1076 For everyone who exalts 1077 himself will be humbled, but he who humbles himself will be exalted.”
18:15 Now people 1078 were even bringing their babies 1079 to him for him to touch. 1080 But when the disciples saw it, they began to scold those who brought them. 1081 18:16 But Jesus called for the children, 1082 saying, “Let the little children come to me and do not try to stop them, for the kingdom of God 1083 belongs to such as these. 1084 18:17 I tell you the truth, 1085 whoever does not receive 1086 the kingdom of God like a child 1087 will never 1088 enter it.”
18:18 Now 1089 a certain ruler 1090 asked him, “Good teacher, what must I do to inherit eternal life?” 1091 18:19 Jesus 1092 said to him, “Why do you call me good? 1093 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.’” 1094 18:21 The man 1095 replied, “I have wholeheartedly obeyed 1096 all these laws 1097 since my youth.” 1098 18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have 1099 and give the money 1100 to the poor, 1101 and you will have treasure 1102 in heaven. Then 1103 come, follow me.” 18:23 But when the man 1104 heard this he became very sad, 1105 for he was extremely wealthy. 18:24 When Jesus noticed this, 1106 he said, “How hard 1107 it is for the rich to enter the kingdom of God! 1108 18:25 In fact, it is easier for a camel to go through the eye of a needle 1109 than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then 1110 who can be saved?” 1111 18:27 He replied, “What is impossible 1112 for mere humans 1113 is possible for God.” 18:28 And Peter said, “Look, we have left everything we own 1114 to follow you!” 1115 18:29 Then 1116 Jesus 1117 said to them, “I tell you the truth, 1118 there is no one who has left home or wife or brothers 1119 or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more 1120 in this age 1121 – and in the age to come, eternal life.” 1122
18:31 Then 1123 Jesus 1124 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 1125 and everything that is written about the Son of Man by the prophets will be accomplished. 1126 18:32 For he will be handed over 1127 to the Gentiles; he will be mocked, 1128 mistreated, 1129 and spat on. 1130 18:33 They will flog him severely 1131 and kill him. Yet 1132 on the third day he will rise again.” 18:34 But 1133 the twelve 1134 understood none of these things. This 1135 saying was hidden from them, and they did not grasp 1136 what Jesus meant. 1137
18:35 As 1138 Jesus 1139 approached 1140 Jericho, 1141 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 1142 told him, “Jesus the Nazarene is passing by.” 18:38 So 1143 he called out, 1144 “Jesus, Son of David, 1145 have mercy 1146 on me!” 18:39 And those who were in front 1147 scolded 1148 him to get him to be quiet, but he shouted 1149 even more, “Son of David, have mercy on me!” 18:40 So 1150 Jesus stopped and ordered the beggar 1151 to be brought to him. When the man 1152 came near, Jesus 1153 asked him, 18:41 “What do you want me to do for you?” He replied, 1154 “Lord, let me see again.” 1155 18:42 Jesus 1156 said to him, “Receive 1157 your sight; your faith has healed you.” 1158 18:43 And immediately he regained 1159 his sight and followed Jesus, 1160 praising 1161 God. When 1162 all the people saw it, they too 1163 gave praise to God.
19:1 Jesus 1164 entered Jericho 1165 and was passing through it. 19:2 Now 1166 a man named Zacchaeus was there; he was a chief tax collector 1167 and was rich. 19:3 He 1168 was trying to get a look at Jesus, 1169 but being a short man he could not see over the crowd. 1170 19:4 So 1171 he ran on ahead and climbed up into a sycamore tree 1172 to see him, because Jesus 1173 was going to pass that way. 19:5 And when Jesus came to that place, he looked up 1174 and said to him, “Zacchaeus, come down quickly, 1175 because I must 1176 stay at your house today.” 1177 19:6 So he came down quickly 1178 and welcomed Jesus 1179 joyfully. 1180 19:7 And when the people 1181 saw it, they all complained, 1182 “He has gone in to be the guest of a man who is a sinner.” 1183 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 1184 to the poor, and if 1185 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 1186 Jesus said to him, “Today salvation 1187 has come to this household, 1188 because he too is a son of Abraham! 1189 19:10 For the Son of Man came 1190 to seek and to save the lost.”
19:11 While the people were listening to these things, Jesus 1191 proceeded to tell a parable, because he was near to Jerusalem, 1192 and because they thought 1193 that the kingdom of God 1194 was going to 1195 appear immediately. 19:12 Therefore he said, “A nobleman 1196 went to a distant country to receive 1197 for himself a kingdom and then return. 1198 19:13 And he summoned ten of his slaves, 1199 gave them ten minas, 1200 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 1201 hated 1202 him and sent a delegation after him, saying, ‘We do not want this man 1203 to be king 1204 over us!’ 19:15 When 1205 he returned after receiving the kingdom, he summoned 1206 these slaves to whom he had given the money. He wanted 1207 to know how much they had earned 1208 by trading. 19:16 So 1209 the first one came before him and said, ‘Sir, 1210 your mina 1211 has made ten minas more.’ 19:17 And the king 1212 said to him, ‘Well done, good slave! Because you have been faithful 1213 in a very small matter, you will have authority 1214 over ten cities.’ 19:18 Then 1215 the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So 1216 the king 1217 said to him, ‘And you are to be over five cities.’ 19:20 Then another 1218 slave 1219 came and said, ‘Sir, here is 1220 your mina that I put away for safekeeping 1221 in a piece of cloth. 1222 19:21 For I was afraid of you, because you are a severe 1223 man. You withdraw 1224 what you did not deposit 1225 and reap what you did not sow.’ 19:22 The king 1226 said to him, ‘I will judge you by your own words, 1227 you wicked slave! 1228 So you knew, did you, that I was a severe 1229 man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put 1230 my money in the bank, 1231 so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, 1232 ‘Take the mina from him, and give it to the one who has ten.’ 1233 19:25 But 1234 they said to him, ‘Sir, he has ten minas already!’ 1235 19:26 ‘I tell you that everyone who has will be given more, 1236 but from the one who does not have, even what he has will be taken away. 1237 19:27 But as for these enemies of mine who did not want me to be their king, 1238 bring them here and slaughter 1239 them 1240 in front of me!’”
19:28 After Jesus 1241 had said this, he continued on ahead, 1242 going up to Jerusalem. 1243 19:29 Now 1244 when he approached Bethphage 1245 and Bethany, at the place called the Mount of Olives, 1246 he sent two of the disciples, 19:30 telling them, 1247 “Go to the village ahead of you. 1248 When 1249 you enter it, you will find a colt tied there that has never been ridden. 1250 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 1251 it.’” 19:32 So those who were sent ahead found 1252 it exactly 1253 as he had told them. 19:33 As 1254 they were untying the colt, its owners asked them, 1255 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 1256 they brought it to Jesus, threw their cloaks 1257 on the colt, 1258 and had Jesus get on 1259 it. 19:36 As 1260 he rode along, they 1261 spread their cloaks on the road. 19:37 As he approached the road leading down from 1262 the Mount of Olives, 1263 the whole crowd of his 1264 disciples began to rejoice 1265 and praise 1266 God with a loud voice for all the mighty works 1267 they had seen: 1268 19:38 “Blessed is the king 1269 who comes in the name of the Lord! 1270 Peace in heaven and glory in the highest!” 19:39 But 1271 some of the Pharisees 1272 in the crowd said to him, “Teacher, rebuke your disciples.” 1273 19:40 He answered, 1274 “I tell you, if they 1275 keep silent, the very stones 1276 will cry out!”
19:41 Now 1277 when Jesus 1278 approached 1279 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 1280 even you, the things that make for peace! 1281 But now they are hidden 1282 from your eyes. 19:43 For the days will come upon you when your enemies will build 1283 an embankment 1284 against you and surround you and close in on you from every side. 19:44 They will demolish you 1285 – you and your children within your walls 1286 – and they will not leave within you one stone 1287 on top of another, 1288 because you did not recognize the time of your visitation from God.” 1289
19:45 Then 1290 Jesus 1291 entered the temple courts 1292 and began to drive out those who were selling things there, 1293 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 1294 but you have turned it into a den 1295 of robbers!” 1296
19:47 Jesus 1297 was teaching daily in the temple courts. The chief priests and the experts in the law 1298 and the prominent leaders among the people were seeking to assassinate 1299 him, 19:48 but 1300 they could not find a way to do it, 1301 for all the people hung on his words. 1302
20:1 Now one 1303 day, as Jesus 1304 was teaching the people in the temple courts 1305 and proclaiming 1306 the gospel, the chief priests and the experts in the law 1307 with the elders came up 1308 20:2 and said to him, 1309 “Tell us: By what authority 1310 are you doing these things? 1311 Or who it is who gave you this authority?” 20:3 He answered them, 1312 “I will also ask you a question, and you tell me: 20:4 John’s baptism 1313 – was it from heaven or from people?” 1314 20:5 So 1315 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 1316 they replied that they did not know 1317 where it came from. 20:8 Then 1318 Jesus said to them, “Neither will I tell you 1319 by whose authority 1320 I do these things.”
20:9 Then 1321 he began to tell the people this parable: “A man 1322 planted a vineyard, 1323 leased it to tenant farmers, 1324 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 1325 to the tenants so that they would give 1326 him his portion of the crop. 1327 However, the tenants beat his slave 1328 and sent him away empty-handed. 20:11 So 1329 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 1330 20:12 So 1331 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 1332 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 1333 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 1334 they threw him out of the vineyard and killed 1335 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 1336 those tenants and give the vineyard to others.” 1337 When the people 1338 heard this, they said, “May this never happen!” 1339 20:17 But Jesus 1340 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’? 1341 20:18 Everyone who falls on this stone will be broken to pieces, 1342 and the one on whom it falls will be crushed.” 1343 20:19 Then 1344 the experts in the law 1345 and the chief priests wanted to arrest 1346 him that very hour, because they realized he had told this parable against them. But 1347 they were afraid of the people.
20:20 Then 1348 they watched him carefully and sent spies who pretended to be sincere. 1349 They wanted to take advantage of what he might say 1350 so that they could deliver him up to the authority and jurisdiction 1351 of the governor. 20:21 Thus 1352 they asked him, “Teacher, we know that you speak and teach correctly, 1353 and show no partiality, but teach the way of God in accordance with the truth. 1354 20:22 Is it right 1355 for us to pay the tribute tax 1356 to Caesar 1357 or not?” 20:23 But Jesus 1358 perceived their deceit 1359 and said to them, 20:24 “Show me a denarius. 1360 Whose image 1361 and inscription are on it?” 1362 They said, “Caesar’s.” 20:25 So 1363 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 1364 20:26 Thus 1365 they were unable in the presence of the people to trap 1366 him with his own words. 1367 And stunned 1368 by his answer, they fell silent.
20:27 Now some Sadducees 1369 (who contend that there is no resurrection) 1370 came to him. 20:28 They asked him, 1371 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 1372 must marry 1373 the widow and father children 1374 for his brother. 1375 20:29 Now there were seven brothers. The first one married a woman 1376 and died without children. 20:30 The second 1377 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? 1378 For all seven had married her.” 1379
20:34 So 1380 Jesus said to them, “The people of this age 1381 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 1382 that age and in the resurrection from the dead neither marry nor are given in marriage. 1383 20:36 In fact, they can no longer die, because they are equal to angels 1384 and are sons of God, since they are 1385 sons 1386 of the resurrection. 20:37 But even Moses revealed that the dead are raised 1387 in the passage about the bush, 1388 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 1389 20:38 Now he is not God of the dead, but of the living, 1390 for all live before him.” 1391 20:39 Then 1392 some of the experts in the law 1393 answered, “Teacher, you have spoken well!” 1394 20:40 For they did not dare any longer to ask 1395 him anything.
20:41 But 1396 he said to them, “How is it that they say that the Christ 1397 is David’s son? 1398 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 1399 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 1400
20:44 If David then calls him ‘Lord,’ how can he be his son?” 1401
20:45 As 1402 all the people were listening, Jesus 1403 said to his disciples, 20:46 “Beware 1404 of the experts in the law. 1405 They 1406 like walking around in long robes, and they love elaborate greetings 1407 in the marketplaces and the best seats 1408 in the synagogues 1409 and the places of honor at banquets. 20:47 They 1410 devour 1411 widows’ property, 1412 and as a show make long prayers. They will receive a more severe punishment.”
21:1 Jesus 1413 looked up 1414 and saw the rich putting their gifts into the offering box. 1415 21:2 He also saw a poor widow put in two small copper coins. 1416 21:3 He 1417 said, “I tell you the truth, 1418 this poor widow has put in more than all of them. 1419 21:4 For they all offered their gifts out of their wealth. 1420 But she, out of her poverty, put in everything she had to live on.” 1421
21:5 Now 1422 while some were speaking about the temple, how it was adorned 1423 with beautiful stones and offerings, 1424 Jesus 1425 said, 21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. 1426 All will be torn down!” 1427 21:7 So 1428 they asked him, 1429 “Teacher, when will these things 1430 happen? And what will be the sign that 1431 these things are about to take place?” 21:8 He 1432 said, “Watch out 1433 that you are not misled. For many will come in my name, saying, ‘I am he,’ 1434 and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, 1435 do not be afraid. 1436 For these things must happen first, but the end will not come at once.” 1437
21:10 Then he said to them, “Nation will rise up in arms 1438 against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines 1439 and plagues in various places, and there will be terrifying sights 1440 and great signs 1441 from heaven. 21:12 But before all this, 1442 they will seize 1443 you and persecute you, handing you over to the synagogues 1444 and prisons. You 1445 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 1446 21:14 Therefore be resolved 1447 not to rehearse 1448 ahead of time how to make your defense. 21:15 For I will give you the words 1449 along with the wisdom 1450 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 1451 brothers, relatives, 1452 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 1453 21:18 Yet 1454 not a hair of your head will perish. 1455 21:19 By your endurance 1456 you will gain 1457 your lives. 1458
21:20 “But when you see Jerusalem 1459 surrounded 1460 by armies, then know that its 1461 desolation 1462 has come near. 21:21 Then those who are in Judea must flee 1463 to the mountains. Those 1464 who are inside the city must depart. Those 1465 who are out in the country must not enter it, 21:22 because these are days of vengeance, 1466 to fulfill 1467 all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress 1468 on the earth and wrath against this people. 21:24 They 1469 will fall by the edge 1470 of the sword and be led away as captives 1471 among all nations. Jerusalem 1472 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 1473
21:25 “And there will be signs in the sun and moon and stars, 1474 and on the earth nations will be in distress, 1475 anxious 1476 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 1477 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 1478 21:27 Then 1479 they will see the Son of Man arriving in a cloud 1480 with power and great glory. 21:28 But when these things 1481 begin to happen, stand up and raise your heads, because your redemption 1482 is drawing near.”
21:29 Then 1483 he told them a parable: “Look at the fig tree and all the other trees. 1484 21:30 When they sprout leaves, you see 1485 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know 1486 that the kingdom of God 1487 is near. 21:32 I tell you the truth, 1488 this generation 1489 will not pass away until all these things take place. 21:33 Heaven and earth will pass away, but my words will never pass away. 1490
21:34 “But be on your guard 1491 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 1492 21:35 For 1493 it will overtake 1494 all who live on the face of the whole earth. 1495 21:36 But stay alert at all times, 1496 praying that you may have strength to escape all these things that must 1497 happen, and to stand before the Son of Man.”
21:37 So 1498 every day Jesus 1499 was teaching in the temple courts, 1500 but at night he went and stayed 1501 on the Mount of Olives. 1502 21:38 And all the people 1503 came to him early in the morning to listen to him in the temple courts. 1504
22:1 Now the Feast of Unleavened Bread, 1505 which is called the Passover, was approaching. 22:2 The 1506 chief priests and the experts in the law 1507 were trying to find some way 1508 to execute 1509 Jesus, 1510 for they were afraid of the people. 1511
22:3 Then 1512 Satan 1513 entered Judas, the one called Iscariot, who was one of the twelve. 1514 22:4 He went away and discussed with the chief priests and officers of the temple guard 1515 how he might 1516 betray Jesus, 1517 handing him over to them. 1518 22:5 They 1519 were delighted 1520 and arranged to give him money. 1521 22:6 So 1522 Judas 1523 agreed and began looking for an opportunity to betray Jesus 1524 when no crowd was present. 1525
22:7 Then the day for the feast 1526 of Unleavened Bread came, on which the Passover lamb had to be sacrificed. 1527 22:8 Jesus 1528 sent Peter and John, saying, “Go and prepare the Passover 1529 for us to eat.” 1530 22:9 They 1531 said to him, “Where do you want us to prepare 1532 it?” 22:10 He said to them, “Listen, 1533 when you have entered the city, a man carrying a jar of water 1534 will meet you. 1535 Follow him into the house that he enters, 22:11 and tell the owner of the house, 1536 ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 22:12 Then he will show you a large furnished room upstairs. Make preparations there.” 22:13 So 1537 they went and found things 1538 just as he had told them, 1539 and they prepared the Passover.
22:14 Now 1540 when the hour came, Jesus 1541 took his place at the table 1542 and the apostles joined 1543 him. 22:15 And he said to them, “I have earnestly desired 1544 to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again 1545 until it is fulfilled 1546 in the kingdom of God.” 1547 22:17 Then 1548 he took a cup, 1549 and after giving thanks he said, “Take this and divide it among yourselves. 22:18 For I tell you that from now on I will not drink of the fruit 1550 of the vine until the kingdom of God comes.” 1551 22:19 Then 1552 he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body 1553 which is given for you. 1554 Do this in remembrance of me.” 22:20 And in the same way he took 1555 the cup after they had eaten, 1556 saying, “This cup that is poured out for you is the new covenant 1557 in my blood.
22:21 “But look, the hand of the one who betrays 1558 me is with me on the table. 1559 22:22 For the Son of Man is to go just as it has been determined, 1560 but woe to that man by whom he is betrayed!” 22:23 So 1561 they began to question one another as to which of them it could possibly be who would do this.
22:24 A dispute also started 1562 among them over which of them was to be regarded as the greatest. 1563 22:25 So 1564 Jesus 1565 said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ 1566 22:26 Not so with you; 1567 instead the one who is greatest among you must become like the youngest, and the leader 1568 like the one who serves. 1569 22:27 For who is greater, the one who is seated at the table, 1570 or the one who serves? Is it not 1571 the one who is seated at the table? But I am among you as one 1572 who serves.
22:28 “You are the ones who have remained 1573 with me in my trials. 22:29 Thus 1574 I grant 1575 to you a kingdom, 1576 just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit 1577 on thrones judging 1578 the twelve tribes of Israel.
22:31 “Simon, 1579 Simon, pay attention! 1580 Satan has demanded to have you all, 1581 to sift you like wheat, 1582 22:32 but I have prayed for you, Simon, 1583 that your faith may not fail. 1584 When 1585 you have turned back, 1586 strengthen 1587 your brothers.” 22:33 But Peter 1588 said to him, “Lord, I am ready to go with you both to prison and to death!” 1589 22:34 Jesus replied, 1590 “I tell you, Peter, the rooster will not crow 1591 today until you have denied 1592 three times that you know me.”
22:35 Then 1593 Jesus 1594 said to them, “When I sent you out with no money bag, 1595 or traveler’s bag, 1596 or sandals, you didn’t lack 1597 anything, did you?” They replied, 1598 “Nothing.” 22:36 He said to them, “But now, the one who 1599 has a money bag must take it, and likewise a traveler’s bag 1600 too. And the one who has no sword must sell his cloak and buy one. 22:37 For I tell you that this scripture must be 1601 fulfilled in me, ‘And he was counted with the transgressors.’ 1602 For what is written about me is being fulfilled.” 1603 22:38 So 1604 they said, “Look, Lord, here are two swords.” 1605 Then he told them, “It is enough.” 1606
22:39 Then 1607 Jesus 1608 went out and made his way, 1609 as he customarily did, to the Mount of Olives, 1610 and the disciples followed him. 22:40 When he came to the place, 1611 he said to them, “Pray that you will not fall into temptation.” 1612 22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take 1613 this cup 1614 away from me. Yet not my will but yours 1615 be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish 1616 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 1617 22:45 When 1618 he got up from prayer, he came to the disciples and found them sleeping, exhausted 1619 from grief. 22:46 So 1620 he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” 1621
22:47 While he was still speaking, suddenly a crowd appeared, 1622 and the man named Judas, one of the twelve, was leading them. He walked up 1623 to Jesus to kiss him. 1624 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 1625 22:49 When 1626 those who were around him saw what was about to happen, they said, “Lord, should 1627 we use our swords?” 1628 22:50 Then 1629 one of them 1630 struck the high priest’s slave, 1631 cutting off his right ear. 22:51 But Jesus said, 1632 “Enough of this!” And he touched the man’s 1633 ear and healed 1634 him. 22:52 Then 1635 Jesus said to the chief priests, the officers of the temple guard, 1636 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 1637 22:53 Day after day when I was with you in the temple courts, 1638 you did not arrest me. 1639 But this is your hour, 1640 and that of the power 1641 of darkness!”
22:54 Then 1642 they arrested 1643 Jesus, 1644 led him away, and brought him into the high priest’s house. 1645 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, 1646 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 1647 denied it: “Woman, 1648 I don’t know 1649 him!” 22:58 Then 1650 a little later someone else 1651 saw him and said, “You are one of them too.” But Peter said, “Man, 1652 I am not!” 22:59 And after about an hour still another insisted, 1653 “Certainly this man was with him, because he too is a Galilean.” 1654 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 1655 while he was still speaking, a rooster crowed. 1656 22:61 Then 1657 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 1658 how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. 1659
22:63 Now 1660 the men who were holding Jesus 1661 under guard began to mock him and beat him. 22:64 They 1662 blindfolded him and asked him repeatedly, 1663 “Prophesy! Who hit you?” 1664 22:65 They also said many other things against him, reviling 1665 him.
22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 1666 Then 1667 they led Jesus 1668 away to their council 1669 22:67 and said, “If 1670 you are the Christ, 1671 tell us.” But he said to them, “If 1672 I tell you, you will not 1673 believe, 22:68 and if 1674 I ask you, you will not 1675 answer. 22:69 But from now on 1676 the Son of Man will be seated at the right hand 1677 of the power 1678 of God.” 22:70 So 1679 they all said, “Are you the Son of God, 1680 then?” He answered 1681 them, “You say 1682 that I am.” 22:71 Then 1683 they said, “Why do we need further testimony? We have heard it ourselves 1684 from his own lips!” 1685
23:1 Then 1686 the whole group of them rose up and brought Jesus 1687 before Pilate. 1688 23:2 They 1689 began to accuse 1690 him, saying, “We found this man subverting 1691 our nation, forbidding 1692 us to pay the tribute tax 1693 to Caesar 1694 and claiming that he himself is Christ, 1695 a king.” 23:3 So 1696 Pilate asked Jesus, 1697 “Are you the king 1698 of the Jews?” He replied, “You say so.” 1699 23:4 Then 1700 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 1701 against this man.” 23:5 But they persisted 1702 in saying, “He incites 1703 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 1704
23:6 Now when Pilate heard this, he asked whether the man was a Galilean. 23:7 When 1705 he learned that he was from Herod’s jurisdiction, 1706 he sent him over to Herod, 1707 who also happened to be in Jerusalem 1708 at that time. 23:8 When 1709 Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform 1710 some miraculous sign. 1711 23:9 So 1712 Herod 1713 questioned him at considerable length; Jesus 1714 gave him no answer. 23:10 The chief priests and the experts in the law 1715 were there, vehemently accusing him. 1716 23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, 1717 dressing him in elegant clothes, 1718 Herod 1719 sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, 1720 for prior to this they had been enemies. 1721
23:13 Then 1722 Pilate called together the chief priests, the 1723 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 1724 the people. When I examined him before you, I 1725 did not find this man guilty 1726 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 1727 deserving death. 1728 23:16 I will therefore have him flogged 1729 and release him.”
23:17 [[EMPTY]] 173023:18 But they all shouted out together, 1731 “Take this man 1732 away! Release Barabbas for us!” 23:19 (This 1733 was a man who had been thrown into prison for an insurrection 1734 started in the city, and for murder.) 1735 23:20 Pilate addressed them once again because he wanted 1736 to release Jesus. 23:21 But they kept on shouting, 1737 “Crucify, crucify 1738 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 1739 of no crime deserving death. 1740 I will therefore flog 1741 him and release him.” 23:23 But they were insistent, 1742 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 1743 Pilate 1744 decided 1745 that their demand should be granted. 23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over 1746 to their will. 1747
23:26 As 1748 they led him away, they seized Simon of Cyrene, 1749 who was coming in from the country. 1750 They placed the cross on his back and made him carry it behind Jesus. 1751 23:27 A great number of the people followed him, among them women 1752 who were mourning 1753 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 1754 do not weep for me, but weep for yourselves 1755 and for your children. 23:29 For this is certain: 1756 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 1757 23:30 Then they will begin to say to the mountains, 1758 ‘Fall on us!’ and to the hills, ‘Cover us!’ 1759 23:31 For if such things are done 1760 when the wood is green, what will happen when it is dry?” 1761
23:32 Two other criminals 1762 were also led away to be executed with him. 23:33 So 1763 when they came to the place that is called “The Skull,” 1764 they crucified 1765 him there, along with the criminals, one on his right and one on his left. 23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] 1766 Then 1767 they threw dice 1768 to divide his clothes. 1769 23:35 The people also stood there watching, but the rulers ridiculed 1770 him, saying, “He saved others. Let him save 1771 himself if 1772 he is the Christ 1773 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 1774 23:37 and saying, “If 1775 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 1776 over him, “This is the king of the Jews.”
23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t 1777 you the Christ? 1778 Save yourself and us!” 23:40 But the other rebuked him, saying, 1779 “Don’t 1780 you fear God, since you are under the same sentence of condemnation? 1781 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 1782 wrong.” 23:42 Then 1783 he said, “Jesus, remember me 1784 when you come in 1785 your kingdom.” 23:43 And Jesus 1786 said to him, “I tell you the truth, 1787 today 1788 you will be with me in paradise.” 1789
23:44 It was now 1790 about noon, 1791 and darkness came over the whole land until three in the afternoon, 1792 23:45 because the sun’s light failed. 1793 The temple curtain 1794 was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” 1795 And after he said this he breathed his last.
23:47 Now when the centurion 1796 saw what had happened, he praised God and said, “Certainly this man was innocent!” 1797 23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 1798 23:49 And all those who knew Jesus 1799 stood at a distance, and the women who had followed him from Galilee saw 1800 these things.
23:50 Now 1801 there was a man named Joseph who was a member of the council, 1802 a good and righteous man. 23:51 (He 1803 had not consented 1804 to their plan and action.) He 1805 was from the Judean town 1806 of Arimathea, and was looking forward to 1807 the kingdom of God. 1808 23:52 He went to Pilate and asked for the body 1809 of Jesus. 23:53 Then 1810 he took it down, wrapped it in a linen cloth, 1811 and placed it 1812 in a tomb cut out of the rock, 1813 where no one had yet been buried. 1814 23:54 It was the day of preparation 1815 and the Sabbath was beginning. 1816 23:55 The 1817 women who had accompanied Jesus 1818 from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then 1819 they returned and prepared aromatic spices 1820 and perfumes. 1821
On the Sabbath they rested according to the commandment. 1822
24:1 Now on the first day 1823 of the week, at early dawn, the women 1824 went to the tomb, taking the aromatic spices 1825 they had prepared. 24:2 They 1826 found that the stone had been rolled away from the tomb, 1827 24:3 but when they went in, they did not find the body of the Lord Jesus. 1828 24:4 While 1829 they were perplexed 1830 about this, suddenly 1831 two men stood beside them in dazzling 1832 attire. 24:5 The 1833 women 1834 were terribly frightened 1835 and bowed 1836 their faces to the ground, but the men said to them, “Why do you look for the living 1837 among the dead? 24:6 He is not here, but has been raised! 1838 Remember how he told you, while he was still in Galilee, 1839 24:7 that 1840 the Son of Man must be delivered 1841 into the hands of sinful men, 1842 and be crucified, 1843 and on the third day rise again.” 1844 24:8 Then 1845 the women remembered his words, 1846 24:9 and when they returned from the tomb they told all these things to the eleven 1847 and to all the rest. 24:10 Now it was Mary Magdalene, 1848 Joanna, 1849 Mary the mother of James, and the other women with them who told these things to the apostles. 24:11 But these words seemed like pure nonsense 1850 to them, and they did not believe them. 24:12 But Peter got up and ran to the tomb. 1851 He bent down 1852 and saw only the strips of linen cloth; 1853 then he went home, 1854 wondering 1855 what had happened. 1856
24:13 Now 1857 that very day two of them 1858 were on their way to a village called Emmaus, about seven miles 1859 from Jerusalem. 1860 24:14 They 1861 were talking to each other about all the things that had happened. 24:15 While 1862 they were talking and debating 1863 these things, 1864 Jesus himself approached and began to accompany them 24:16 (but their eyes were kept 1865 from recognizing 1866 him). 1867 24:17 Then 1868 he said to them, “What are these matters 1869 you are discussing so intently 1870 as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, 1871 “Are you the only visitor to Jerusalem who doesn’t know 1872 the things that have happened there 1873 in these days?” 24:19 He 1874 said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man 1875 who, with his powerful deeds and words, proved to be a prophet 1876 before God and all the people; 24:20 and how our chief priests and rulers handed him over 1877 to be condemned to death, and crucified 1878 him. 24:21 But we had hoped 1879 that he was the one who was going to redeem 1880 Israel. Not only this, but it is now the third day since these things happened. 24:22 Furthermore, some women of our group amazed us. 1881 They 1882 were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, 1883 who said he was alive. 24:24 Then 1884 some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” 1885 24:25 So 1886 he said to them, “You 1887 foolish people 1888 – how slow of heart 1889 to believe 1890 all that the prophets have spoken! 24:26 Wasn’t 1891 it necessary 1892 for the Christ 1893 to suffer these things and enter into his glory?” 24:27 Then 1894 beginning with Moses and all the prophets, 1895 he interpreted to them the things written about 1896 himself in all the scriptures.
24:28 So they approached the village where they were going. He acted as though he wanted to go farther, 1897 24:29 but they urged him, 1898 “Stay with us, because it is getting toward evening and the day is almost done.” So 1899 he went in to stay with them.
24:30 When 1900 he had taken his place at the table 1901 with them, he took the bread, blessed and broke it, 1902 and gave it to them. 24:31 At this point 1903 their eyes were opened and they recognized 1904 him. 1905 Then 1906 he vanished out of their sight. 24:32 They 1907 said to each other, “Didn’t 1908 our hearts 1909 burn within us 1910 while he was speaking with us on the road, while he was explaining 1911 the scriptures to us?” 24:33 So 1912 they got up that very hour and returned to Jerusalem. 1913 They 1914 found the eleven and those with them gathered together 24:34 and 1915 saying, “The Lord has really risen, and has appeared to Simon!” 1916 24:35 Then they told what had happened on the road, 1917 and how they recognized him 1918 when he broke the bread.
24:36 While they were saying these things, Jesus 1919 himself stood among them and said to them, “Peace be with you.” 1920 24:37 But they were startled and terrified, thinking 1921 they saw a ghost. 1922 24:38 Then 1923 he said to them, “Why are you frightened, 1924 and why do doubts 1925 arise in your hearts? 24:39 Look at my hands and my feet; it’s me! 1926 Touch me and see; a ghost 1927 does not have flesh and bones like you see I have.” 24:40 When he had said this, he showed them his hands and his feet. 1928 24:41 And while they still could not believe it 1929 (because of their joy) and were amazed, 1930 he said to them, “Do you have anything here to eat?” 1931 24:42 So 1932 they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.
24:44 Then 1933 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 1934 in the law of Moses and the prophets and the psalms 1935 must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, 1936 24:46 and said to them, “Thus it stands written that the Christ 1937 would suffer 1938 and would rise from the dead on the third day, 24:47 and repentance 1939 for the forgiveness of sins would be proclaimed 1940 in his name to all nations, 1941 beginning from Jerusalem. 1942 24:48 You are witnesses 1943 of these things. 24:49 And look, I am sending you 1944 what my Father promised. 1945 But stay in the city 1946 until you have been clothed with power 1947 from on high.”
24:50 Then 1948 Jesus 1949 led them out as far as Bethany, 1950 and lifting up his hands, he blessed them. 24:51 Now 1951 during the blessing 1952 he departed 1953 and was taken up into heaven. 1954 24:52 So 1955 they worshiped 1956 him and returned to Jerusalem with great joy, 1957 24:53 and were continually in the temple courts 1958 blessing 1959 God. 1960
[9:45] 1 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
[9:45] 2 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
[9:45] 3 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:46] 4 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
[9:46] 5 tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
[9:47] 6 tn Grk “knowing the thoughts of their hearts” (an idiom).
[9:47] 7 tn On this use of παρά (para), see BDF §239.1.1.
[9:48] 8 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:48] 9 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
[9:48] 10 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
[9:49] 11 tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.
[9:49] 12 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most
[9:49] 13 tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.
[9:51] 14 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.
[9:51] 15 tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).
[9:51] 16 sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.
[9:51] 17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 18 tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
[9:51] 19 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:52] 20 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 21 tn Grk “sent messengers before his face,” an idiom.
[9:52] 22 tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 23 tn Or “to prepare (things) for him.”
[9:53] 24 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
[9:53] 25 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
[9:53] 26 tn Grk “because his face was set toward Jerusalem.”
[9:53] sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.
[9:54] 28 tc Most
[9:54] sn An allusion to 2 Kgs 1:10, 12, 14.
[9:55] 29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:55] 30 tc Many
[9:55] sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.
[9:57] 31 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:57] 32 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
[9:57] 33 tc Most
[9:57] sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.
[9:58] 34 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[9:58] 35 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[9:59] 36 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[9:60] 38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:60] 39 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
[9:60] 40 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.
[9:61] 41 tn Grk “And another also said.”
[9:61] 42 tn Grk “to those in my house.”
[9:62] 43 tn Here δέ (de) has not been translated.
[9:62] 44 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:62] 45 sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.
[9:62] 46 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.
[10:1] 47 tn Grk “And after these things.” Here δέ (de) has not been translated.
[10:1] 48 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
[10:2] 50 tn Here δέ (de) has not been translated.
[10:2] 51 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[10:2] 52 tn Grk “to thrust out.”
[10:3] 53 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:3] 54 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.
[10:3] 55 sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.
[10:4] 56 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
[10:4] 57 tn Traditionally, “a purse.”
[10:4] 58 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:4] 59 tn Or “no one along the way.”
[10:5] 60 tn Here δέ (de) has not been translated.
[10:5] 61 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
[10:5] 62 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
[10:6] 63 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
[10:6] 64 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
[10:7] 65 tn Here δέ (de) has not been translated.
[10:7] 66 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
[10:7] 67 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
[10:8] 68 tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:8] 69 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
[10:8] 70 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:9] 71 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:9] sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
[10:9] 72 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
[10:9] 73 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.
[10:9] 74 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
[10:10] 75 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
[10:10] 77 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:10] 78 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
[10:10] 79 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
[10:11] 81 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
[10:11] 82 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
[10:11] 83 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
[10:12] 84 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
[10:13] 86 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
[10:13] 87 tn This introduces a second class (contrary to fact) condition in the Greek text.
[10:13] 88 tn Or “powerful deeds.”
[10:13] 89 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[10:13] 90 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
[10:13] map For location see Map1 A1; JP3 F3; JP4 F3.
[10:15] 91 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[10:15] map For location see Map1 D2; Map2 C3; Map3 B2.
[10:15] 92 tn The interrogative particle introducing this question expects a negative reply.
[10:15] 93 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
[10:16] 94 tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
[10:16] 95 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
[10:16] 96 tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.
[10:16] 97 sn The one who sent me refers to God.
[10:17] 98 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:17] 99 tc See the tc note on the number “seventy-two” in Luke 10:1.
[10:17] 100 tn Or “the demons obey”; see L&N 36.18.
[10:17] 101 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
[10:18] 102 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.
[10:18] 103 tn This is an imperfect tense verb.
[10:18] 104 tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
[10:18] 105 tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).
[10:19] 106 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
[10:19] 107 sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.
[10:19] 108 tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.
[10:19] sn The enemy is a reference to Satan (mentioned in v. 18).
[10:19] 109 tn This is an emphatic double negative in the Greek text.
[10:20] 110 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
[10:20] 111 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
[10:20] 112 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
[10:21] 113 tn Grk “In that same hour” (L&N 67.1).
[10:21] 114 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:21] 115 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
[10:21] 117 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[10:21] 119 sn See 1 Cor 1:26-31.
[10:21] 120 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[10:22] 121 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[10:22] 122 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[10:23] 123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:23] 124 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:23] 125 tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.
[10:23] 126 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[10:23] 127 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
[10:24] 128 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
[10:25] 129 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:25] 130 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
[10:25] 131 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[10:25] 132 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
[10:26] 133 tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[10:27] 134 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:27] 135 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[10:27] 136 sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[10:27] 137 tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
[10:28] 138 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:28] 139 sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.
[10:29] 140 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.
[10:29] 141 tn Or “vindicate.”
[10:29] sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).
[10:30] 142 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
[10:30] 143 sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
[10:30] 144 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:30] 145 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:30] 146 tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[10:30] 147 sn That is, in a state between life and death; severely wounded.
[10:31] 148 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
[10:31] 149 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.
[10:31] 150 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
[10:31] 151 sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.
[10:31] 152 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
[10:32] 153 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
[10:32] 154 tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.
[10:33] 155 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
[10:33] 156 tn This is at the beginning of the clause, in emphatic position in the Greek text.
[10:33] 157 tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).
[10:33] 158 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
[10:33] 159 tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.
[10:33] sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.
[10:34] 160 tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:34] 161 tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[10:34] 162 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
[10:34] 163 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
[10:34] 164 tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
[10:34] 165 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
[10:35] 166 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:35] 167 tn Grk “two denarii.”
[10:35] sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.
[10:35] 168 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
[10:36] 169 sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.
[10:37] 170 tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:37] 171 sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
[10:37] 172 tn Here δέ (de) has been translated as “so” to indicate the concluding summary.
[10:37] 173 tn This recalls the verb of the earlier reply in v. 28.
[10:38] 174 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:38] 175 tc Most
[10:38] tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
[10:39] 176 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:39] 177 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
[10:39] 178 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
[10:40] 179 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
[10:40] 180 tn Grk “with much serving.”
[10:40] 181 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
[10:40] 182 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
[10:40] 183 tn Grk “has left me to serve alone.”
[10:40] 184 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
[10:41] 185 tc Most
[10:41] 186 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
[10:41] 187 sn The double vocative Martha, Martha communicates emotion.
[10:41] 188 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
[10:42] 189 tc Or, with some
[10:42] 190 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
[11:1] 191 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 192 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 193 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 194 sn John refers to John the Baptist.
[11:1] 195 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
[11:2] 196 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[11:2] 197 tc Most
[11:2] sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[11:2] 198 tn Grk “hallowed be your name.”
[11:2] 199 tc Most
[11:2] sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[11:3] 200 tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.
[11:4] 201 tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
[11:4] 202 tc Most
[11:4] tn Or “into a time of testing.”
[11:4] sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.
[11:5] 203 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:5] 204 tn Grk “Who among you will have a friend and go to him.”
[11:5] 205 tn Grk “he will go to him.”
[11:5] 206 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
[11:6] 207 tn Grk “has come to me from the road.”
[11:6] 208 sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.
[11:7] 209 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 210 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 211 tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.
[11:7] 212 tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.
[11:8] 213 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 214 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 215 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
[11:9] 216 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 217 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[11:9] 218 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 219 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 220 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:11] 221 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[11:11] 222 tc Most
[11:11] 223 sn The snake probably refers to a water snake.
[11:12] 224 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
[11:13] 225 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
[11:13] 226 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
[11:14] 227 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 228 tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).
[11:14] 229 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 δέ (de) has not been translated either.
[11:14] 230 sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.
[11:15] 231 tn Grk “By Beelzebul.”
[11:15] sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
[11:16] 233 tn Grk “testing”; the participle is taken as indicating the purpose of the demand.
[11:16] 234 tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:16] 235 tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).
[11:16] 236 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[11:17] 237 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:17] 238 sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.
[11:17] 239 tn Or “is left in ruins.”
[11:17] 240 tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”
[11:18] 241 tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.
[11:18] 242 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[11:18] 243 tn Grk “because.” “I ask you this” is supplied for the sake of English.
[11:19] 244 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
[11:19] 245 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:20] 246 sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).
[11:20] 247 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.
[11:20] 248 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”
[11:21] 249 tn The referent of the expression “a strong man” is Satan.
[11:21] 250 tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).
[11:21] 251 tn Grk “his goods are in peace.”
[11:22] 252 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:22] 253 tn The referent of the expression “a stronger man” is Jesus.
[11:22] 254 tn Grk “stronger man than he attacks.”
[11:22] 255 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:22] 256 tn Grk “on which he relied.”
[11:22] 257 tn Or “and distributes.”
[11:22] 258 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[11:23] 259 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
[11:23] 260 sn For the image of scattering, see Pss. Sol. 17:18.
[11:24] 261 sn This is a reference to an evil spirit. See Luke 4:33.
[11:24] 262 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:24] 263 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
[11:24] 264 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:24] 265 tc ‡ Most
[11:24] 266 tn Grk “I will return to my house from which I came.”
[11:25] 268 tn The words “the house” are not in Greek but are implied.
[11:25] 269 sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[11:26] 270 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[11:26] 271 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:26] 272 sn The point of the story is that to fail to respond is to risk a worse fate than when one started.
[11:27] 273 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. Here δέ (de) has not been translated.
[11:27] 274 tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”
[11:27] 275 tn For this term see L&N 8.69.
[11:27] 276 sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.
[11:28] 278 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
[11:29] 279 tn Here δέ (de) has not been translated.
[11:29] 280 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 281 sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.
[11:29] 282 sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.
[11:30] 283 tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).
[11:30] 284 tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.
[11:30] 285 tc Only the Western ms D and a few Itala
[11:31] 286 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
[11:31] 287 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
[11:31] 288 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.
[11:31] 290 sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.
[11:32] 291 tn See the note on the word “people” in v. 31.
[11:32] 292 tn Grk “at the preaching of Jonah.”
[11:32] sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.
[11:33] 294 tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.
[11:33] 295 tc The phrase “or under a basket” is lacking in some important and early
[11:33] tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[11:34] 296 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[11:34] 297 tn Or “when it is sick” (L&N 23.149).
[11:34] sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.
[11:35] 298 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
[11:35] 299 sn Here you is a singular pronoun, individualizing the application.
[11:36] 300 tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.
[11:36] 301 tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.
[11:36] 302 tn Grk “not having any part dark.”
[11:36] 303 tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”
[11:37] 304 tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
[11:37] 305 sn See the note on Pharisees in 5:17.
[11:37] 306 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 307 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[11:38] 308 tn Here δέ (de) has not been translated.
[11:38] 309 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 310 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.
[11:38] sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).
[11:39] 311 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
[11:40] 313 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
[11:40] 314 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
[11:41] 315 tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.
[11:41] sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).
[11:41] 316 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[11:41] 317 sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.
[11:42] 318 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).
[11:42] 319 tn Or “you tithe mint.”
[11:42] 320 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 321 tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:42] sn Rue was an evergreen herb used for seasoning.
[11:42] 322 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 323 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 324 tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.
[11:43] 325 sn See the note on synagogues in 4:15.
[11:43] 326 tn Grk “and the greetings.”
[11:43] sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.
[11:44] 327 tc Most
[11:44] 328 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 329 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.
[11:45] 330 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 331 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 332 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 334 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 335 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 336 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
[11:47] 337 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).
[11:47] 338 tn Or “forefathers”; Grk “fathers.”
[11:48] 339 tn Grk “you are witnesses and approve of.”
[11:48] 340 tn Or “forefathers”; Grk “fathers.”
[11:48] 341 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 342 tn “Their,” i.e., the prophets.
[11:48] 343 tc The majority of
[11:49] 344 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 345 tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
[11:50] 346 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 347 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 348 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 349 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 350 tn Or “who perished.”
[11:51] 351 tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
[11:51] 352 tn Or “required from.”
[11:52] 353 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
[11:52] 354 tn Or “you tried to prevent.”
[11:53] 355 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 357 tn For this term see L&N 33.183.
[11:54] 358 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 359 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.
[12:1] 360 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
[12:1] 361 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:1] 362 tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.
[12:1] 363 sn See the note on Pharisees in 5:17.
[12:1] 364 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
[12:2] 366 sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.
[12:3] 367 tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.
[12:3] 368 tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”
[12:3] 369 sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[12:3] 370 tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
[12:4] 371 tn Here δέ (de) has not been translated.
[12:4] 372 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[12:5] 373 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
[12:5] 374 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
[12:5] 375 tn The direct object (“you”) is understood.
[12:5] 376 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[12:6] 377 sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
[12:7] 378 sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.
[12:8] 379 tn Here δέ (de) has not been translated.
[12:8] 381 tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.
[12:8] 382 sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.
[12:10] 383 sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.
[12:10] 384 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
[12:11] 385 sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.
[12:11] sn See the note on synagogues in 4:15.
[12:11] 386 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[12:11] 387 tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”
[12:12] 388 tn Grk “in that very hour” (an idiom).
[12:12] 389 tn Grk “what it is necessary to say.”
[12:13] 390 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 391 sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
[12:14] 392 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:14] 393 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.
[12:14] 394 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
[12:15] 395 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:15] 396 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
[12:15] 397 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.
[12:16] 398 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:16] 399 tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:16] 400 tn Or “yielded a plentiful harvest.”
[12:17] 401 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
[12:17] 402 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:17] 403 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.
[12:18] 404 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:18] 405 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
[12:19] 406 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
[12:20] 407 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[12:20] 408 tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
[12:20] 409 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
[12:21] 410 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.
[12:22] 411 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
[12:22] 412 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 413 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
[12:22] 414 tn Or “do not be anxious.”
[12:22] 415 tc Most
[12:22] 416 tc Some
[12:24] 417 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.
[12:24] 418 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[12:25] 419 tn Or “by being anxious.”
[12:25] 420 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[12:26] 421 tn This is a first class condition in the Greek text.
[12:26] 422 tn Or “why are you anxious for.”
[12:27] 423 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[12:27] 424 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
[12:28] 425 tn This is a first class condition in the Greek text.
[12:28] 426 tn Grk “grass in the field.”
[12:28] 427 tn Grk “which is in the field today.”
[12:28] 428 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[12:28] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[12:28] 429 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[12:29] 430 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 431 tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.
[12:29] 432 tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.
[12:31] 434 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 435 tc Most
[12:31] 436 sn His (that is, God’s) kingdom 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.
[12:32] 437 tn Or perhaps, “your Father chooses.”
[12:33] 438 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
[12:33] 439 tn Grk “give alms,” but this term is not in common use today.
[12:33] 440 tn Grk “in the heavens.”
[12:33] 441 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 442 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[12:34] 443 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
[12:35] 444 tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.
[12:35] 445 sn Keep your lamps burning means to be ready at all times.
[12:36] 446 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.
[12:36] 447 sn An ancient wedding celebration could last for days (Tob 11:18).
[12:37] 448 tn See the note on the word “slave” in 7:2.
[12:37] 449 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
[12:37] 450 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:37] 451 tn See v. 35 (same verb).
[12:37] 452 tn Grk “have them 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.
[12:37] 453 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:37] 454 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.
[12:38] 455 sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.
[12:38] 456 tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.
[12:38] 457 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
[12:39] 458 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[12:39] 459 tc Most
[12:40] 460 sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).
[12:41] 461 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:41] 462 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
[12:42] 463 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
[12:42] 464 tn Or “administrator,” “steward” (L&N 37.39).
[12:42] 465 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
[12:43] 466 tn See the note on the word “slave” in 7:2.
[12:43] 467 tn That is, doing his job, doing what he is supposed to be doing.
[12:44] 468 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”
[12:44] 469 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
[12:45] 470 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[12:45] 471 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.
[12:45] 472 tn Grk “should say in his heart.”
[12:45] 473 tn Or “is taking a long time.”
[12:45] 474 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
[12:45] 475 tn The word “other” is not in the Greek text, but is implied.
[12:45] 476 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
[12:46] 477 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[12:46] 478 tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.
[12:47] 479 tn Here δέ (de) has not been translated.
[12:47] 480 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.
[12:48] 481 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
[12:48] 483 tn Grk “will receive few (blows).”
[12:48] 484 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
[12:48] 485 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
[12:48] 486 tn Grk “they will ask even more.”
[12:49] 487 sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.
[12:49] 488 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[12:50] 489 sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).
[12:50] 490 tn Grk “to be baptized with.”
[12:51] 491 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
[12:52] 492 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
[12:53] 493 tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.
[12:54] 494 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.
[12:54] 495 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
[12:54] 496 tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
[12:55] 497 sn The south wind comes from the desert, and thus brings scorching heat.
[12:56] 498 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
[12:56] 499 tc Most
[12:57] 500 tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.
[12:58] 501 sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
[12:58] 502 sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).
[12:59] 503 tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.
[12:59] sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.
[13:1] 504 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 505 sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.
[13:2] 506 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:2] 507 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
[13:3] 508 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
[13:3] 509 tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.
[13:4] 510 tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.
[13:4] 511 sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”
[13:4] 512 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:5] 513 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
[13:5] 514 tn Grk “similarly.”
[13:6] 515 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:6] 516 tn Grk “he”; the referent has been specified in the translation for clarity.
[13:6] 517 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
[13:7] 518 tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.
[13:7] 519 tn Grk “Behold, for.”
[13:7] 520 sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.
[13:7] 521 tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.
[13:7] 522 tc ‡ Several witnesses (Ì75 A L Θ Ψ 070 Ë13 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W Ë1 Ï), the shorter reading appears to be more likely as the original wording here. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.
[13:7] 523 tn Grk “Why indeed.” Here καί (kai) has not been translated.
[13:7] 524 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
[13:8] 525 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
[13:8] 526 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
[13:9] 527 tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:9] 528 tn Grk “the coming [season].”
[13:9] 529 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
[13:9] 530 tn This is a first class condition in the Greek text, showing which of the options is assumed.
[13:10] 531 sn See the note on synagogues in 4:15.
[13:11] 532 tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[13:11] 533 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
[13:11] 534 tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[13:11] 535 tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.
[13:12] 536 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[13:12] 537 tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.
[13:12] 538 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[13:13] 541 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:13] 542 sn The healing took place immediately.
[13:14] 543 sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.
[13:14] 544 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
[13:14] 545 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[13:15] 546 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
[13:15] 547 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
[13:15] 548 sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.
[13:16] 549 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
[13:16] 550 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.
[13:16] 551 sn Note that this is again a battle between Satan and God; see 11:18-23.
[13:16] 552 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
[13:16] 553 tn Or “bondage”; Grk “bond.”
[13:17] 554 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:17] 555 tn Or “were put to shame.”
[13:17] 556 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:17] 557 sn Concerning all the wonderful things see Luke 7:16; 19:37.
[13:17] 558 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
[13:18] 559 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:18] 560 tn Grk “said,” but what follows is a question.
[13:18] 561 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:18] 562 sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.
[13:18] 563 tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:19] 564 sn The mustard seed was noted for its tiny size.
[13:19] 566 tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[13:19] 567 sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.
[13:19] 568 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[13:19] 569 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
[13:20] 570 tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:20] 571 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:21] 573 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
[13:21] 574 tn Grk “it was all leavened.”
[13:21] sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
[13:22] 575 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:22] 576 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:22] 577 tn This is a distributive use of κατά (kata); see L&N 83:12.
[13:22] 579 tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.
[13:22] 580 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:23] 581 tn Here δέ (de) has not been translated.
[13:23] 583 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
[13:23] 584 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
[13:24] 585 tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.
[13:25] 586 tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.
[13:25] 587 tn Or “the master of the household.”
[13:25] 588 tn Or “rises,” or “stands up.”
[13:25] 590 tn Grk “Open to us.”
[13:25] 591 tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”
[13:25] 592 sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.
[13:26] 593 sn This term refers to wide streets, and thus suggests the major streets of a city.
[13:27] 594 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:27] 595 tc Most
[13:27] tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.
[13:27] 596 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.
[13:27] 597 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
[13:28] 598 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[13:28] 599 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:28] 600 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:28] 601 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.
[13:29] 602 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
[13:29] 603 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
[13:29] 604 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.
[13:29] 605 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:30] 606 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:30] 608 sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”
[13:31] 609 tn Grk “At that very hour.”
[13:31] 610 sn See the note on Pharisees in 5:17.
[13:31] 611 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:31] 612 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
[13:31] 613 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[13:32] 614 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:32] 615 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[13:32] 616 sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).
[13:32] 617 sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.
[13:32] 618 tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
[13:33] 619 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
[13:33] 620 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
[13:33] 621 tn Or “should perish away from.”
[13:33] 622 sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.
[13:33] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:34] 623 sn The double use of the city’s name betrays intense emotion.
[13:34] 624 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[13:34] 625 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[13:34] 626 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:34] 627 tn Grk “you were not willing.”
[13:35] 628 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 629 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
[14:1] 630 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:1] 631 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 632 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 633 sn See the note on Pharisees in 5:17.
[14:1] 634 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 635 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 636 tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.
[14:2] 637 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 638 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).
[14:3] 639 tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”
[14:3] 640 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 641 sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?
[14:4] 642 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).
[14:4] 643 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 644 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 645 tn Or “and let him go.”
[14:5] 646 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 647 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
[14:6] 648 tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.
[14:6] 649 sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.
[14:7] 650 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:7] 651 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:7] 652 tn Grk “those who were invited.”
[14:7] 653 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
[14:8] 654 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
[14:8] 655 tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[14:8] 656 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
[14:9] 657 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:9] 658 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
[14:9] 659 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
[14:10] 660 tn Grk “the one who invited you.”
[14:10] 661 tn Grk “Go up higher.” This means to move to a more important place.
[14:11] 662 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
[14:11] 663 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
[14:12] 664 tn Here δέ (de) has not been translated.
[14:12] 665 sn That is, the leader of the Pharisees (v. 1).
[14:12] 666 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
[14:13] 667 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
[14:13] 668 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
[14:13] 669 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
[14:13] 670 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
[14:14] 671 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:14] 672 sn You will be blessed. God notes and approves of such generosity.
[14:14] 673 sn The passive verb will be repaid looks at God’s commendation.
[14:15] 674 tn Here δέ (de) has not been translated.
[14:15] 675 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 676 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 677 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 678 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[14:16] 679 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 681 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
[14:16] 682 tn The word “guests” is not in the Greek text but is implied.
[14:17] 683 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:17] 685 tn See the note on the word “slave” in 7:2.
[14:18] 686 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 687 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
[14:18] 688 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 689 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
[14:19] 690 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 691 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 692 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
[14:20] 693 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 694 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
[14:21] 695 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 696 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
[14:21] 697 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
[14:21] 699 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
[14:21] 700 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:22] 701 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 702 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
[14:23] 703 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 704 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 705 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
[14:23] 706 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
[14:23] 707 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
[14:23] 708 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:23] 709 sn So that my house will be filled. God will bless many people.
[14:24] 710 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
[14:24] 711 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
[14:25] 713 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
[14:25] 714 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:26] 715 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 716 tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[14:27] 717 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
[14:27] 718 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 719 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 720 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
[14:29] 721 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”
[14:29] 722 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 723 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 724 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 725 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 726 tn Grk “make fun of him, saying.”
[14:30] 727 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
[14:30] 728 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
[14:31] 729 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 730 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 731 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
[14:32] 732 tn Grk “a messenger.”
[14:32] 733 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
[14:33] 734 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.
[14:33] sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
[14:34] 735 tn Grk “Now salt…”; here οὖν has not been translated.
[14:34] sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[14:34] 736 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[14:35] 737 tn Or “It is not useful” (L&N 65.32).
[14:35] 738 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 739 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
[15:1] 740 sn See the note on tax collectors in 3:12.
[15:1] 741 tn Grk “were drawing near.”
[15:2] 742 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:2] 743 sn See the note on Pharisees in 5:17.
[15:2] 744 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[15:2] 745 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:2] 746 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
[15:3] 747 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.
[15:3] 748 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:3] 749 sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.
[15:3] 750 tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[15:4] 751 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[15:4] 752 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[15:4] 753 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
[15:4] 754 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
[15:4] 755 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[15:5] 756 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:6] 757 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:6] 758 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
[15:6] 759 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
[15:7] 760 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
[15:7] 761 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
[15:7] 762 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
[15:8] 763 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
[15:8] 764 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.
[15:8] 766 tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[15:9] 767 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:9] 768 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:9] 769 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
[15:10] 771 sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
[15:11] 772 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:11] 773 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:12] 774 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:12] 775 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 776 tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”
[15:12] 777 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
[15:12] 778 tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
[15:12] 779 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 780 sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).
[15:13] 781 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:13] 782 tn Grk “after not many days.”
[15:13] 783 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
[15:13] 784 tn Or “estate” (the same word has been translated “estate” in v. 12).
[15:14] 785 tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:15] 786 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
[15:15] 787 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
[15:15] 788 sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
[15:16] 789 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:16] 790 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
[15:16] 791 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
[15:16] 792 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:17] 793 tn Grk “came to himself” (an idiom).
[15:17] 794 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
[15:18] 795 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
[15:18] 796 sn The phrase against heaven is a circumlocution for God.
[15:18] 797 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”
[15:19] 798 tn Or “make me.” Here is a sign of total humility.
[15:20] 799 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:20] 800 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
[15:20] 801 tn Or “felt great affection for him,” “felt great pity for him.”
[15:20] sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.
[15:20] 802 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
[15:20] 803 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
[15:21] 804 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:21] 805 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
[15:21] 806 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
[15:22] 807 tn See the note on the word “slave” in 7:2.
[15:22] 808 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
[15:22] 809 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
[15:22] 810 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
[15:23] 811 tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[15:23] 812 tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.
[15:23] 813 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
[15:24] 814 sn This statement links the parable to the theme of 15:6, 9.
[15:24] 815 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
[15:25] 816 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:25] 817 sn This would have been primarily instrumental music, but might include singing as well.
[15:26] 818 tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.
[15:26] 819 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
[15:27] 820 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
[15:27] 821 tn See note on the phrase “fattened calf” in v. 23.
[15:27] 822 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
[15:28] 823 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
[15:28] 824 tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.
[15:28] 825 sn Ironically the attitude of the older son has left him outside and without joy.
[15:29] 826 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
[15:29] 827 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
[15:29] 828 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
[15:29] 829 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
[15:30] 830 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
[15:30] 831 sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
[15:30] 832 sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.
[15:30] 833 sn See note on the phrase “fattened calf” in v. 23.
[15:31] 834 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
[15:31] 835 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
[15:32] 836 tn Or “necessary.”
[15:32] 837 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
[15:32] 838 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
[16:1] 839 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[16:1] 840 tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”
[16:1] 841 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
[16:1] 842 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
[16:2] 843 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
[16:2] 844 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
[16:2] 845 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
[16:2] 846 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").
[16:3] 847 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
[16:3] 848 tn Grk “the stewardship,” “the management.”
[16:3] 849 tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.
[16:3] 850 tn Grk “I do not have strength to dig; I am ashamed to beg.”
[16:3] sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.
[16:4] 851 tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.
[16:4] 852 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
[16:5] 853 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
[16:5] 854 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[16:6] 855 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
[16:6] 856 sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.
[16:6] 857 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
[16:6] 858 sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.
[16:7] 859 tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
[16:7] 860 sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
[16:7] 861 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
[16:7] 862 sn The percentage of reduction may not be as great because of the change in material.
[16:8] 863 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:8] 864 sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.
[16:8] 865 sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.
[16:8] 866 tn Grk “sons” (an idiom).
[16:8] 867 tn Grk “with their own generation.”
[16:8] 868 tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.
[16:9] 869 tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).
[16:9] 870 sn The passive refers to the welcome of heaven.
[16:9] 871 tn Grk “eternal tents” (as dwelling places).
[16:10] 872 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
[16:11] 874 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
[16:11] 875 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
[16:12] 877 tn Grk “have not been faithful with what is another’s.”
[16:12] 878 tn Grk “what is your own.”
[16:13] 879 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[16:13] 880 tn Or “and treat [the other] with contempt.”
[16:13] 881 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.
[16:13] sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
[16:14] 882 sn See the note on Pharisees in 5:17.
[16:14] 883 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[16:15] 884 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[16:15] 885 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[16:15] 886 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
[16:15] 887 tn Or “exalted.” This refers to the pride that often comes with money and position.
[16:15] 888 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
[16:16] 889 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
[16:16] 890 sn John refers to John the Baptist.
[16:16] 891 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
[16:16] 892 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[16:16] 893 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
[16:17] 894 tn Or “one small part of a letter” (L&N 33.37).
[16:17] 895 tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
[16:18] 896 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.
[16:19] 897 sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.
[16:19] 898 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
[16:20] 899 tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).
[16:20] 900 sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.
[16:20] 901 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
[16:21] 902 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
[16:21] 903 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
[16:21] 904 sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.
[16:22] 905 tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[16:22] 906 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
[16:22] 907 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:22] 908 sn The shorter description suggests a different fate, which is confirmed in the following verses.
[16:23] 909 sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).
[16:23] 910 sn Hades is a place of torment, especially as one knows that he is separated from God.
[16:23] 911 tn Grk “he lifted up his eyes” (an idiom).
[16:23] 912 tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”
[16:24] 913 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
[16:24] 914 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
[16:24] 915 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
[16:24] 916 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
[16:24] 917 tn Or “in terrible pain” (L&N 24.92).
[16:24] 918 sn Fire in this context is OT imagery; see Isa 66:24.
[16:25] 919 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
[16:25] 920 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
[16:26] 921 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
[16:26] 922 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
[16:26] 923 tn Grk “between us and you.”
[16:27] 924 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
[16:27] 925 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:27] 926 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
[16:28] 927 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
[16:28] 928 tn Grk “lest they also come.”
[16:29] 929 tn Grk “says.” This is one of the few times Luke uses the historical present.
[16:29] 930 tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).
[16:30] 931 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:30] 932 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:30] 933 sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.
[16:31] 934 tn Here δέ (de) has not been translated.
[16:31] 935 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
[16:31] 936 sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
[17:1] 937 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[17:1] 938 sn See Luke 6:24-26.
[17:2] 939 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] 940 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] 941 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] 942 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] 943 tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.
[17:3] 944 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] 945 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:4] 946 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] 947 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 948 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] 949 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[17:6] 951 tn This is a mixed condition, with ἄν (an) in the apodosis.
[17:6] 952 tn Grk “faith as,” “faith like.”
[17:6] 953 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] 954 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] 955 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] 956 tn Grk “Who among you, having a slave… would say to him.”
[17:7] 957 tn See the note on the word “slave” in 7:2.
[17:7] 958 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] 959 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] 960 tn Grk “he”; the referent has been specified in the translation for clarity.
[17:8] 961 tn Grk “and gird yourself” (with an apron or towel, in preparation for service).
[17:8] 962 tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”
[17:8] 963 tn Grk “after these things.”
[17:9] 964 tn Grk “did what was commanded.”
[17:9] 965 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] 966 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] 967 tn Or “we have only done what we were supposed to do.”
[17:11] 968 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] 969 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] 970 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[17:11] 971 tn Or “was traveling about.”
[17:12] 972 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 973 tn The participle εἰσερχομένου (eisercomenou) is taken temporally.
[17:12] 974 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] 975 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] 976 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] 977 tn Καί (kai) has not been translated because of differences between Greek and English style.
[17:14] 978 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] 979 sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).
[17:14] 980 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] 981 tn Grk “glorifying God.”
[17:16] 982 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 983 tn Grk “he fell on his face” (an idiom for complete prostration).
[17:16] 984 sn And thanked him. This action recognized God’s healing work through Jesus.
[17:16] 985 tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.
[17:16] 986 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] 987 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:17] 988 tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.
[17:17] 989 tn The Greek construction used here (οὐχί, ouci) expects a positive reply.
[17:17] 990 tn The word “other” is implied in the context.
[17:18] 991 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] 992 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:19] 993 tn Grk “to him”; the referent has been specified in the translation for clarity.
[17:19] 994 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] 995 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] 996 sn See the note on Pharisees in 5:17.
[17:20] 997 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] 998 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] 999 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] 1000 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] 1001 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] 1002 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:22] 1003 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] 1004 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] 1005 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
[17:23] 1006 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] 1007 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] 1008 tc Some very important
[17:25] 1009 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] 1010 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:26] 1011 tn Or “as it happened.”
[17:26] 1012 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] 1013 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
[17:27] 1014 tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.
[17:27] 1015 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:27] 1016 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
[17:28] 1017 tn Or “as it happened.”
[17:28] 1018 tn Grk “they.” The plural in Greek is indefinite, referring to people in general.
[17:29] 1019 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] 1020 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] 1021 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] 1022 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] 1023 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] 1024 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] 1025 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] 1026 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] 1027 tc Several
[17:37] 1028 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:37] 1029 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
[17:37] 1030 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
[17:37] 1031 sn The question “Where, Lord?” means, “Where will the judgment take place?”
[17:37] 1033 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] 1034 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[18:1] 1035 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 1036 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 1037 tn Or “should pray at all times” (L&N 67.88).
[18:1] 1038 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] 1039 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] 1041 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 1042 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 1043 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 1045 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 1046 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 1047 tn Grk “after these things.”
[18:4] 1048 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 1049 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 1050 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 1051 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] 1052 tn Here δέ (de) has not been translated.
[18:7] 1053 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] 1054 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 1055 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] 1056 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] 1057 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] 1058 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 1059 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[18:10] 1060 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
[18:10] 1061 sn See the note on Pharisees in 5:17.
[18:10] 1062 sn See the note on tax collectors in 3:12.
[18:11] 1063 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] 1064 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
[18:11] 1065 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] 1066 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
[18:11] 1067 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
[18:11] 1068 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
[18:12] 1069 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] 1071 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 1072 tn Grk “even lift up his eyes” (an idiom).
[18:13] 1073 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] 1074 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] 1075 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] 1076 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 1077 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
[18:15] 1079 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] 1080 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] 1081 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] 1082 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
[18:16] 1083 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] 1084 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] 1085 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:17] 1086 sn On receive see John 1:12.
[18:17] 1087 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] 1088 tn The negation in Greek used here (οὐ μή, ou mh) is very strong.
[18:18] 1089 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[18:18] 1090 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] 1091 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] 1092 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:19] 1093 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] 1094 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] 1095 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] 1096 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] 1097 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] 1098 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] 1099 sn See Luke 14:33.
[18:22] 1100 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] 1101 sn See Luke 1:50-53; 6:20-23; 14:12-14.
[18:22] 1102 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] 1103 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
[18:23] 1104 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[18:23] 1105 tn Or “very distressed” (L&N 25.277).
[18:24] 1106 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] 1107 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] 1108 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] 1109 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] 1110 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[18:26] 1111 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[18:27] 1112 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
[18:27] 1113 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] 1114 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] 1115 tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[18:29] 1116 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:29] 1117 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:29] 1118 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:29] 1119 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] 1120 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] 1121 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[18:30] 1122 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] 1123 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 1124 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 1125 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 1126 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] 1127 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] 1128 sn See Luke 22:63; 23:11, 36.
[18:32] 1129 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 1130 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] 1131 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] 1132 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[18:34] 1133 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[18:34] 1134 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
[18:34] 1135 tn Grk “And this.” Here καί (kai) has not been translated.
[18:34] 1136 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] 1137 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] 1138 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] 1139 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[18:35] 1140 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] 1141 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[18:37] 1142 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
[18:38] 1143 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] 1144 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[18:38] 1145 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] 1146 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] 1147 sn That is, those who were at the front of the procession.
[18:39] 1148 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] 1149 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] 1150 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
[18:40] 1151 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
[18:40] 1152 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
[18:40] 1153 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:41] 1155 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] 1156 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:42] 1157 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
[18:42] 1158 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
[18:43] 1159 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
[18:43] 1160 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[18:43] 1161 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] 1162 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:43] 1163 tn The word “too” has been supplied for stylistic reasons.
[19:1] 1164 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] 1165 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[19:2] 1166 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] 1167 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] 1168 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:3] 1169 tn Grk “He was trying to see who Jesus was.”
[19:3] 1170 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
[19:4] 1171 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] 1172 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] 1173 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
[19:5] 1174 tc Most
[19:5] 1175 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
[19:5] 1176 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] 1177 sn On today here and in v. 9, see the note on today in 2:11.
[19:6] 1178 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
[19:6] 1179 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:6] 1180 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] 1181 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] 1182 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] 1183 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] 1184 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] 1185 tn This is a first class condition in the Greek text. It virtually confesses fraud.
[19:9] 1186 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
[19:9] 1187 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] 1188 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
[19:9] 1189 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
[19:10] 1190 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] 1191 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:11] 1192 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:11] 1193 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
[19:11] 1194 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] 1195 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
[19:12] 1196 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
[19:12] 1197 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] 1198 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] 1199 tn See the note on the word “slave” in 7:2.
[19:13] 1200 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] 1201 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] 1202 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 1203 tn Grk “this one” (somewhat derogatory in this context).
[19:15] 1205 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] 1206 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] 1207 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] 1208 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] 1209 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
[19:16] 1210 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
[19:16] 1211 tn See the note on the word “minas” in v. 13.
[19:17] 1212 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:17] 1213 tn See Luke 16:10.
[19:17] 1214 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] 1215 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:19] 1216 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
[19:19] 1217 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:20] 1218 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] 1219 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
[19:20] 1221 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] 1222 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] 1223 tn Or “exacting,” “harsh,” “hard.”
[19:21] 1224 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] 1225 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] 1226 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:22] 1227 tn Grk “out of your own mouth” (an idiom).
[19:22] 1228 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
[19:22] 1229 tn Or “exacting,” “harsh,” “hard.”
[19:23] 1230 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
[19:23] 1231 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] 1232 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] 1233 tn Grk “the ten minas.”
[19:25] 1234 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] 1235 tc A few
[19:26] 1236 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] 1237 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] 1238 tn Grk “to rule over them.”
[19:27] 1239 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 1240 sn Slaughter them. To reject the king is to face certain judgment from him.
[19:28] 1241 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:28] 1242 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
[19:28] 1243 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] 1244 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] 1245 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] 1246 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] 1248 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 1249 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] 1250 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 1251 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 1252 tn Grk “sent ahead and went and found.”
[19:32] 1253 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 1254 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 1255 tn Grk “said to them.”
[19:35] 1256 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 1257 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 1259 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] 1260 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 1261 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] 1262 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] 1263 sn See the note on the name Mount of Olives in v. 29.
[19:37] 1264 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 1265 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] 1266 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 1267 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 1268 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 1269 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] 1270 sn A quotation from Ps 118:26.
[19:39] 1271 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] 1272 sn See the note on Pharisees in 5:17.
[19:39] 1273 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 1274 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] 1276 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] 1277 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 1279 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] 1280 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 1281 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] 1282 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] 1283 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 1284 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 1285 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] 1286 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] 1287 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 1288 tn Grk “leave stone on stone.”
[19:44] 1289 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] 1290 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 1292 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] 1293 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] 1294 sn A quotation from Isa 56:7.
[19:46] 1295 tn Or “a hideout” (see L&N 1.57).
[19:46] 1296 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] 1297 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] 1298 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 1299 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] 1300 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 1301 tn Grk “they did not find the thing that they might do.”
[19:48] 1302 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] 1303 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] 1304 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 1305 tn Grk “the temple.”
[20:1] 1306 tn Or “preaching.”
[20:1] 1307 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 1308 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] 1309 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 1310 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 1311 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] 1312 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 1313 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] 1314 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] 1315 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 1316 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 1317 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] 1318 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 1319 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] 1320 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] 1321 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] 1322 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] 1323 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] 1324 sn The leasing of land to tenant farmers was common in this period.
[20:10] 1325 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 1326 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] 1327 tn Grk “from the fruit of the vineyard.”
[20:10] 1328 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] 1329 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 1330 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] 1331 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] 1332 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 1333 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] 1334 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 1335 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 1336 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] 1337 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] 1338 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 1339 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] 1340 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 1341 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] 1342 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 1343 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] 1344 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 1345 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 1346 tn Grk “tried to lay hands on him.”
[20:19] 1347 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 1348 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 1349 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 1350 tn Grk “so that they might catch him in some word.”
[20:20] 1351 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] 1352 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 1353 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 1354 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] 1355 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] 1356 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] 1357 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 1358 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 1359 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] 1360 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] 1361 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] 1362 tn Grk “whose likeness and inscription does it have?”
[20:25] 1363 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 1364 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] 1365 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 1366 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 1367 tn Grk “to trap him in a saying.”
[20:27] 1369 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] 1370 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 1371 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 1372 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] 1373 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 1374 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 1375 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] 1376 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 1377 tc Most
[20:33] 1378 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] 1379 tn Grk “For the seven had her as wife.”
[20:34] 1380 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] 1381 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] 1382 tn Grk “to attain to.”
[20:35] 1383 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] 1384 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] 1385 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 1386 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] 1387 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 1388 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 1389 sn A quotation from Exod 3:6.
[20:38] 1390 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] 1391 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 1392 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 1393 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 1394 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] 1395 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] 1396 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 1397 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] 1398 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] 1399 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] 1400 sn A quotation from Ps 110:1.
[20:44] 1401 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] 1402 tn Here δέ (de) has not been translated.
[20:45] 1403 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 1404 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] 1405 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 1406 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 1407 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] 1408 sn See Luke 14:1-14.
[20:46] 1409 sn See the note on synagogues in 4:15.
[20:47] 1410 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 1411 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] 1412 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] 1413 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 1414 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] 1415 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] 1416 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] 1417 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:3] 1418 tn Grk “Truly, I say to you.”
[21:3] 1419 sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[21:4] 1420 tn Grk “out of what abounded to them.”
[21:4] 1421 tn Or “put in her entire livelihood.”
[21:5] 1422 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:5] 1423 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[21:5] 1424 tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.
[21:5] 1425 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:6] 1426 sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[21:6] 1427 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
[21:7] 1428 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
[21:7] 1429 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[21:7] 1430 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[21:8] 1432 tn Here δέ (de) has not been translated.
[21:8] 1433 tn Or “Be on guard.”
[21:8] 1434 tn That is, “I am the Messiah.”
[21:9] 1435 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
[21:9] 1436 tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).
[21:9] 1437 sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
[21:10] 1438 tn For the translation “rise up in arms” see L&N 55.2.
[21:11] 1439 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[21:11] 1440 tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.
[21:11] 1441 sn See Jer 4:13-22; 14:12; 21:6-7.
[21:12] 1442 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
[21:12] 1443 tn Grk “will lay their hands on you.”
[21:12] 1444 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
[21:12] 1445 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:13] 1446 tn Grk “This will turn out to you for [a] testimony.”
[21:14] 1447 tn Grk “determine in your hearts.”
[21:14] 1448 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
[21:15] 1449 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 1450 tn Grk “and wisdom.”
[21:16] 1451 sn To confess Christ might well mean rejection by one’s own family, even by parents.
[21:16] 1452 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[21:17] 1453 sn See Luke 6:22, 27; 1 Cor 1:25-31.
[21:18] 1454 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 1455 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
[21:19] 1456 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
[21:19] 1457 tc Some important Greek witnesses plus the majority of
[21:19] 1458 tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
[21:20] 1459 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 1460 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 1461 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 1462 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in
[21:21] 1463 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[21:21] 1464 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 1465 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 1466 tn Or “of punishment.” This is a time of judgment.
[21:22] 1467 tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
[21:23] 1468 sn Great distress means that this is a period of great judgment.
[21:24] 1469 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 1470 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 1471 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
[21:24] 1472 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 1473 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[21:25] 1474 sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
[21:25] 1475 tn Grk “distress of nations.”
[21:25] 1476 tn Or “in consternation” (L&N 32.9).
[21:26] 1477 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
[21:26] 1478 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[21:27] 1479 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
[21:27] 1480 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[21:28] 1481 sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
[21:28] 1482 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
[21:29] 1483 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:29] 1484 tn Grk “all the trees.”
[21:30] 1485 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.
[21:31] 1486 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[21:31] 1487 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
[21:32] 1488 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:32] 1489 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[21:33] 1490 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[21:34] 1491 tn Grk “watch out for yourselves.”
[21:34] sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
[21:34] 1492 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
[21:35] 1493 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
[21:35] 1494 tn Or “come upon.”
[21:35] 1495 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
[21:36] 1496 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 1497 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[21:37] 1498 tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.
[21:37] 1499 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:37] 1500 tn Grk “in the temple.”
[21:37] 1501 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
[21:37] 1502 tn Grk “at the mountain called ‘of Olives.’”
[21:37] sn See the note on the phrase Mount of Olives in 19:29.
[21:38] 1503 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
[21:38] 1504 tc Some
[21:38] tn Grk “in the temple.”
[22:1] 1505 sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).
[22:2] 1506 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:2] 1507 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:2] 1508 tn Grk “were seeking how.”
[22:2] 1509 tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).
[22:2] 1510 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:2] 1511 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
[22:3] 1512 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:3] 1513 sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.
[22:3] 1514 tn Grk “Iscariot, being of the number of the twelve.”
[22:4] 1515 tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
[22:4] 1516 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
[22:4] 1517 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:4] 1518 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
[22:5] 1519 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:5] 1520 sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
[22:5] 1521 sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
[22:6] 1522 tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
[22:6] 1523 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[22:6] 1524 tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
[22:6] 1525 tn Grk “apart from the crowd.”
[22:6] sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).
[22:7] 1526 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
[22:7] 1527 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[22:8] 1528 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:8] 1529 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[22:8] 1530 tn Grk “for us, so that we may eat.”
[22:9] 1531 tn Here δέ (de) has not been translated.
[22:9] 1532 tn In the Greek text this a deliberative subjunctive.
[22:10] 1534 sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
[22:10] 1535 sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.
[22:11] 1536 tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).
[22:13] 1537 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
[22:13] 1538 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[22:13] 1539 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
[22:14] 1540 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:14] 1541 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:14] 1542 tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[22:14] 1543 tn Grk “the apostles with him.”
[22:15] 1544 tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).
[22:16] 1545 tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.
[22:16] 1546 sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.
[22:16] 1547 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
[22:17] 1548 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:17] 1549 sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).
[22:18] 1550 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[22:18] 1551 sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.
[22:19] 1552 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:19] 1553 tc Some important Western
[22:19] 1554 sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.
[22:20] 1555 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
[22:20] 1556 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
[22:20] 1557 sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[22:21] 1558 sn The one who betrays me. Jesus knows about Judas and what he has done.
[22:21] 1559 sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[22:22] 1560 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
[22:23] 1561 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.
[22:24] 1562 tn Or “happened.”
[22:24] 1563 tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).
[22:25] 1564 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
[22:25] 1565 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:25] 1566 sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).
[22:26] 1567 tn Grk “But you are not thus.”
[22:26] 1568 tn Or “the ruler.”
[22:26] 1569 sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.
[22:27] 1570 tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[22:27] 1571 tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.
[22:27] 1572 sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.
[22:28] 1573 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
[22:29] 1574 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
[22:29] 1575 sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.
[22:29] 1576 tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.
[22:30] 1577 tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.
[22:30] 1578 sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
[22:31] 1579 tc The majority of
[22:31] 1580 tn Grk “behold” (for “pay attention” see L&N 91.13).
[22:31] 1581 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
[22:31] 1582 sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.
[22:32] 1583 sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.
[22:32] 1584 sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
[22:32] 1585 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:32] 1586 tn Or “turned around.”
[22:32] 1587 sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.
[22:33] 1588 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[22:33] 1589 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
[22:34] 1590 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
[22:34] 1591 sn That is, Peter’s denials will happen before the sun rises.
[22:34] 1592 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
[22:35] 1593 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:35] 1594 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:35] 1595 tn Traditionally, “purse” (likewise in v. 36).
[22:35] 1596 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:35] 1597 sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.
[22:36] 1599 tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.
[22:36] 1600 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:37] 1601 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
[22:37] 1602 tn Or “with the lawless.”
[22:37] sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.
[22:37] 1603 tn Grk “is having its fulfillment.”
[22:38] 1604 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
[22:38] 1605 sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.
[22:38] 1606 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
[22:39] 1607 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:39] 1608 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:39] 1610 sn See the note on the Mount of Olives in Luke 19:29.
[22:40] 1611 sn Luke does not mention Gethsemane by name, but calls it simply the place.
[22:40] 1612 sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.
[22:42] 1613 tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.
[22:42] 1614 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[22:42] 1615 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
[22:44] 1616 tn Grk “And being in anguish.”
[22:44] 1617 tc Several important Greek
[22:44] sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.
[22:45] 1618 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:45] 1619 tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
[22:46] 1620 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
[22:46] 1621 sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).
[22:47] 1622 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
[22:47] 1623 tn Grk “drew near.”
[22:47] 1624 tc Many
[22:48] 1625 sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.
[22:49] 1626 tn Here δέ (de) has not been translated.
[22:49] 1627 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
[22:49] 1628 sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.
[22:50] 1629 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:50] 1630 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
[22:50] 1631 tn See the note on the word “slave” in 7:2.
[22:51] 1632 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
[22:51] 1633 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
[22:51] 1634 sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).
[22:52] 1635 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:52] 1636 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
[22:52] 1637 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
[22:53] 1638 tn Grk “in the temple.”
[22:53] 1639 tn Grk “lay hands on me.”
[22:53] 1640 tn Or “your time.”
[22:53] 1641 tn Or “authority,” “domain.”
[22:54] 1642 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 1643 tn Or “seized” (L&N 37.109).
[22:54] 1644 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 1645 sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.
[22:56] 1646 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 1647 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.
[22:57] 1648 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[22:57] 1649 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
[22:58] 1650 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 1651 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
[22:58] 1652 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 1653 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 1654 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 1655 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 1656 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
[22:61] 1657 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 1658 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
[22:62] 1659 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[22:63] 1660 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:63] 1661 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:64] 1662 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:64] 1663 tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
[22:64] 1664 tn Grk “Who is the one who hit you?”
[22:64] sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
[22:65] 1665 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
[22:66] 1666 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 1667 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 1668 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 1669 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 1670 tn This is a first class condition in the Greek text.
[22:67] 1671 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:67] sn See the note on Christ in 2:11.
[22:67] 1672 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 1673 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 1674 tn This is also a third class condition in the Greek text.
[22:68] 1675 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 1676 sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
[22:69] 1677 sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[22:69] 1678 sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[22:70] 1679 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 1680 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 1681 tn Grk “He said to them.”
[22:70] 1682 sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”
[22:71] 1683 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 1684 sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
[22:71] 1685 tn Grk “from his own mouth” (an idiom).
[23:1] 1686 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 1687 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 1688 sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
[23:2] 1689 tn Here δέ (de) has not been translated.
[23:2] 1690 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
[23:2] 1691 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
[23:2] 1692 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
[23:2] 1693 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[23:2] 1694 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 1695 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:2] sn See the note on Christ in 2:11.
[23:3] 1696 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 1697 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 1698 sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
[23:3] 1699 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 1700 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 1701 tn Grk “find no cause.”
[23:4] sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).
[23:5] 1702 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 1703 sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
[23:5] 1704 tn Grk “beginning from Galilee until here.”
[23:7] 1705 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:7] 1706 sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.
[23:7] 1707 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
[23:7] 1708 sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).
[23:7] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:8] 1709 tn Here δέ (de) has not been translated.
[23:8] 1710 tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.
[23:8] 1711 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
[23:9] 1712 tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.
[23:9] 1713 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:9] 1714 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[23:10] 1715 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[23:10] 1716 sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
[23:11] 1717 tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.
[23:11] 1718 sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.
[23:11] 1719 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:12] 1720 sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).
[23:12] 1721 tn Grk “at enmity with each other.”
[23:13] 1722 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 1723 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[23:14] 1724 tn This term also appears in v. 2.
[23:14] 1725 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 1726 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 1727 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 1728 tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.
[23:16] 1729 tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.
[23:17] 1730 tc Many of the best
[23:18] 1731 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 1732 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 1733 tn Grk “who” (a continuation of the previous sentence).
[23:19] 1734 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 1735 sn This is a parenthetical note by the author.
[23:20] 1736 sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.
[23:21] 1737 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 1738 tn This double present imperative is emphatic.
[23:21] sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[23:22] 1739 tn Grk “no cause of death I found in him.”
[23:22] 1740 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
[23:22] 1741 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 1742 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 1743 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 1744 sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.
[23:24] 1745 tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.
[23:25] 1746 tn Or “delivered up.”
[23:25] 1747 sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.
[23:26] 1748 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 1749 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[23:26] 1750 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 1751 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 1752 sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
[23:27] 1753 tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.
[23:28] 1754 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
[23:28] map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:28] 1755 sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.
[23:29] 1756 tn Grk “For behold.”
[23:29] 1757 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
[23:29] sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.
[23:30] 1758 sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
[23:30] 1759 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 1760 tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).
[23:31] 1761 sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.
[23:32] 1762 tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì75 א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.
[23:32] sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).
[23:33] 1763 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 1764 sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).
[23:33] 1765 sn See the note on crucify in 23:21.
[23:34] 1766 tc Many important
[23:34] 1767 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 1768 tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.
[23:34] 1769 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 1770 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[23:35] 1771 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 1772 tn This is a first class condition in the Greek text.
[23:35] 1773 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:35] sn See the note on Christ in 2:11.
[23:36] 1774 sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.
[23:37] 1775 tn This is also a first class condition in the Greek text.
[23:38] 1776 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[23:39] 1777 tc Most
[23:39] sn The question in Greek expects a positive reply and is also phrased with irony.
[23:39] 1778 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:39] sn See the note on Christ in 2:11.
[23:40] 1779 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 1780 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”
[23:40] 1781 tn The words “of condemnation” are not in the Greek text, but are implied.
[23:41] 1782 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
[23:42] 1783 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 1784 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
[23:42] 1785 tc ‡ The alternate readings of some
[23:43] 1787 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 1788 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
[23:43] 1789 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
[23:44] 1790 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[23:44] 1791 tn Grk “the sixth hour.”
[23:44] 1792 tn Grk “until the ninth hour.”
[23:45] 1793 tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ì75 א B C*vid L 070 579 2542 pc) as well as several ancient versions. The majority of
[23:45] sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smoothes over the problem (discussed in the tc problem above), or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BDAG 306 s.v. ἐκλείπω notes that the verb is used in Hellenistic Greek “Of the sun cease to shine.” In MM it is argued that “it seems more than doubtful that in Lk 2345 any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.
[23:45] 1794 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[23:46] 1795 sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.
[23:47] 1796 sn See the note on the word centurion in 7:2.
[23:47] 1797 tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.
[23:47] sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).
[23:48] 1798 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
[23:49] 1799 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:49] 1800 tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.
[23:50] 1801 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[23:50] 1802 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
[23:51] 1803 tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 1804 tc Several
[23:51] sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.
[23:51] 1805 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 1806 tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”
[23:51] 1807 tn Or “waiting for.”
[23:51] 1808 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.
[23:52] 1809 sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).
[23:53] 1810 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:53] 1811 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[23:53] 1812 tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.
[23:53] 1813 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
[23:53] 1814 tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.
[23:53] tn Or “laid to rest.”
[23:54] 1815 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[23:54] 1816 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:55] 1817 tn Here δέ (de) has not been translated.
[23:55] 1818 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:56] 1819 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 1820 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.
[23:56] 1821 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 1822 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
[24:1] 1823 sn The first day of the week is the day after the Sabbath.
[24:1] 1824 tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.
[24:1] 1825 tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.
[24:2] 1826 tn Here δέ (de) has not been translated.
[24:2] 1827 sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.
[24:3] 1828 tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì75 א A B C L W Θ Ψ Ë1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.
[24:3] sn What they found was not what they expected – an empty tomb.
[24:4] 1829 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[24:4] 1830 tn Or “bewildered.” The term refers to a high state of confusion and anxiety.
[24:4] 1832 sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).
[24:5] 1833 tn Here δέ (de) has not been translated.
[24:5] 1834 tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).
[24:5] 1835 tn Or “They were extremely afraid.”
[24:5] 1836 sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.
[24:5] 1837 sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.
[24:6] 1838 tc The phrase “He is not here, but has been raised” is omitted by a few
[24:6] tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.
[24:6] 1839 sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.
[24:7] 1840 tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”
[24:7] 1841 tn See Luke 9:22, 44; 13:33.
[24:7] 1842 tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.
[24:7] 1843 sn See the note on crucify in 23:21.
[24:7] 1844 tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.
[24:8] 1845 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:8] 1846 sn On his words see Luke 9:22.
[24:9] 1847 sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.
[24:10] 1848 sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.
[24:10] 1849 sn On Joanna see Luke 8:1-3.
[24:11] 1850 sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.
[24:12] 1851 sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.
[24:12] 1852 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
[24:12] 1853 tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).
[24:12] 1854 tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).
[24:12] 1855 sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.
[24:12] 1856 tc Some Western
[24:13] 1857 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[24:13] 1858 tn These are disciples as they know about the empty tomb and do not know what to make of it all.
[24:13] 1859 tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.
[24:13] 1860 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:14] 1861 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:15] 1862 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[24:15] 1863 tn This term suggests emotional dialogue and can thus be translated “debated.”
[24:15] 1864 tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[24:16] 1865 sn The two disciples will not be allowed to recognize Jesus until v. 31.
[24:16] 1866 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
[24:16] 1867 sn This parenthetical remark by the author is necessary so the reader will understand the account.
[24:17] 1868 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:17] 1869 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).
[24:17] 1870 tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).
[24:18] 1871 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
[24:18] 1872 sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.
[24:18] 1873 tn Grk “in it” (referring to the city of Jerusalem).
[24:19] 1874 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:19] 1875 tn This translates the Greek term ἀνήρ (anhr).
[24:19] 1876 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
[24:20] 1877 sn Handed him over is another summary of the passion like Luke 9:22.
[24:20] 1878 sn See the note on crucify in 23:21.
[24:21] 1879 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
[24:21] 1880 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
[24:22] 1881 sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.
[24:22] 1882 tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.
[24:23] 1883 sn The men in dazzling attire mentioned in v. 4 are identified as angels here.
[24:24] 1884 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:24] 1885 tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.
[24:25] 1886 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
[24:25] 1887 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
[24:25] 1888 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
[24:25] 1889 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
[24:25] 1890 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
[24:26] 1891 tn This Greek particle (οὐχί, ouci) expects a positive reply.
[24:26] 1892 sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).
[24:26] 1893 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:26] sn See the note on Christ in 2:11.
[24:27] 1894 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:27] 1895 sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.
[24:27] 1896 tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.
[24:28] 1897 sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.
[24:29] 1898 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[24:29] 1899 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
[24:30] 1900 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[24:30] 1901 tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[24:30] 1902 tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[24:31] 1903 tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.
[24:31] 1904 sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.
[24:31] 1905 tn This pronoun is somewhat emphatic.
[24:31] 1906 tn This translates a καί (kai, “and”) that has clear sequential force.
[24:32] 1907 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:32] 1908 tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.
[24:32] 1909 tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.
[24:32] 1910 tc ‡ Most
[24:32] sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.
[24:32] 1911 tn Grk “opening” (cf. Acts 17:3).
[24:33] 1912 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.
[24:33] 1913 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:33] 1914 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:34] 1915 tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.
[24:34] 1916 sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.
[24:35] 1917 sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.
[24:35] 1918 tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.
[24:36] 1919 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[24:36] 1920 tc The words “and said to them, ‘Peace be with you’” are lacking in some Western
[24:37] 1921 sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.
[24:37] 1922 tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.
[24:38] 1923 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:38] 1924 tn Or “disturbed,” “troubled.”
[24:38] 1925 tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.
[24:38] sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.
[24:39] 1926 tn Grk “that it is I myself.”
[24:39] 1927 tn See tc note on “ghost” in v. 37.
[24:40] 1928 tc Some Western
[24:41] 1929 sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.
[24:41] 1930 sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.
[24:41] 1931 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.
[24:42] 1932 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.
[24:44] 1933 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:44] 1934 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
[24:44] 1935 sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.
[24:45] 1936 sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.
[24:46] 1937 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:46] 1938 tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.
[24:47] 1939 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
[24:47] 1940 tn Or “preached,” “announced.”
[24:47] 1941 sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
[24:47] 1942 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
[24:47] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:48] 1943 sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.
[24:49] 1944 tn Grk “sending on you.”
[24:49] 1945 tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.
[24:49] 1946 sn The city refers to Jerusalem.
[24:49] 1947 sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).
[24:50] 1948 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:50] 1949 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[24:50] 1950 sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.
[24:51] 1951 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[24:51] 1952 tn Grk “while he blessed them.”
[24:51] 1953 tn Grk “he departed from them.”
[24:51] 1954 tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sys, but it is found in Ì75 and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.
[24:51] tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.
[24:51] sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.
[24:52] 1955 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.
[24:52] 1956 tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.
[24:52] 1957 sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.
[24:53] 1958 tn Grk “in the temple.”
[24:53] sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.
[24:53] 1959 tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian
[24:53] 1960 tc The majority of Greek
