Lukas 24:1-12

The Resurrection

24:1 Now on the first day ¹  of the week, at early dawn, the women ²  went to the tomb, taking the aromatic spices ³  they had prepared. 24:2 They ⁴  found that the stone had been rolled away from the tomb, ⁵  24:3 but when they went in, they did not find the body of the Lord Jesus. ⁶  24:4 While ⁷  they were perplexed ⁸  about this, suddenly ⁹  two men stood beside them in dazzling ¹⁰  attire. 24:5 The ¹¹  women ¹²  were terribly frightened ¹³  and bowed ¹⁴  their faces to the ground, but the men said to them, “Why do you look for the living ¹⁵  among the dead? 24:6 He is not here, but has been raised! ¹⁶  Remember how he told you, while he was still in Galilee, ¹⁷  24:7 that ¹⁸  the Son of Man must be delivered ¹⁹  into the hands of sinful men, ²⁰  and be crucified, ²¹  and on the third day rise again.” ²²  24:8 Then ²³  the women remembered his words, ²⁴  24:9 and when they returned from the tomb they told all these things to the eleven ²⁵  and to all the rest. 24:10 Now it was Mary Magdalene, ²⁶  Joanna, ²⁷  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 ²⁸  to them, and they did not believe them. 24:12 But Peter got up and ran to the tomb. ²⁹  He bent down ³⁰  and saw only the strips of linen cloth; ³¹  then he went home, ³²  wondering ³³  what had happened. ³⁴ 

Lukas 24:24

24:24 Then ³⁵  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.” ³⁶ 

Lukas 12:1--24:53

Fear God, Not People

12:1 Meanwhile, ³⁷  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ³⁸  began to speak first to his disciples, “Be on your guard against ³⁹  the yeast of the Pharisees, ⁴⁰  which is hypocrisy. ⁴¹  12:2 Nothing is hidden ⁴²  that will not be revealed, ⁴³  and nothing is secret that will not be made known. 12:3 So then ⁴⁴  whatever you have said in the dark will be heard in the light, and what you have whispered ⁴⁵  in private rooms ⁴⁶  will be proclaimed from the housetops. ⁴⁷ 

12:4 “I ⁴⁸  tell you, my friends, do not be afraid of those who kill the body, ⁴⁹  and after that have nothing more they can do. 12:5 But I will warn ⁵⁰  you whom you should fear: Fear the one who, after the killing, ⁵¹  has authority to throw you ⁵²  into hell. ⁵³  Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? ⁵⁴  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; ⁵⁵  you are more valuable than many sparrows.

12:8 “I ⁵⁶  tell you, whoever acknowledges ⁵⁷  me before men, ⁵⁸  the Son of Man will also acknowledge ⁵⁹  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 ⁶⁰  will not be forgiven. ⁶¹  12:11 But when they bring you before the synagogues, ⁶²  the ⁶³  rulers, and the authorities, do not worry about how you should make your defense ⁶⁴  or what you should say, 12:12 for the Holy Spirit will teach you at that moment ⁶⁵  what you must say.” ⁶⁶ 

The Parable of the Rich Landowner

12:13 Then ⁶⁷  someone from the crowd said to him, “Teacher, tell ⁶⁸  my brother to divide the inheritance with me.” 12:14 But Jesus ⁶⁹  said to him, “Man, ⁷⁰  who made me a judge or arbitrator between you two?” ⁷¹  12:15 Then ⁷²  he said to them, “Watch out and guard yourself from ⁷³  all types of greed, ⁷⁴  because one’s life does not consist in the abundance of his possessions.” 12:16 He then ⁷⁵  told them a parable: ⁷⁶  “The land of a certain rich man produced ⁷⁷  an abundant crop, 12:17 so ⁷⁸  he thought to himself, ⁷⁹  ‘What should I do, for I have nowhere to store my crops?’ ⁸⁰  12:18 Then ⁸¹  he said, ‘I ⁸²  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, ⁸³  “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 ⁸⁴  will be demanded back from ⁸⁵  you, but who will get what you have prepared for yourself?’ ⁸⁶  12:21 So it is with the one who stores up riches for himself, ⁸⁷  but is not rich toward God.”

Exhortation Not to Worry

12:22 Then ⁸⁸  Jesus ⁸⁹  said to his ⁹⁰  disciples, “Therefore I tell you, do not worry ⁹¹  about your ⁹²  life, what you will eat, or about your ⁹³  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: ⁹⁴  They do not sow or reap, they have no storeroom or barn, yet God feeds ⁹⁵  them. How much more valuable are you than the birds! 12:25 And which of you by worrying ⁹⁶  can add an hour to his life? ⁹⁷  12:26 So if ⁹⁸  you cannot do such a very little thing as this, why do you worry about ⁹⁹  the rest? 12:27 Consider how the flowers ¹⁰⁰  grow; they do not work ¹⁰¹  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if ¹⁰²  this is how God clothes the wild grass, ¹⁰³  which is here ¹⁰⁴  today and tomorrow is tossed into the fire to heat the oven, ¹⁰⁵  how much more ¹⁰⁶  will he clothe you, you people of little faith! 12:29 So ¹⁰⁷  do not be overly concerned about ¹⁰⁸  what you will eat and what you will drink, and do not worry about such things. ¹⁰⁹  12:30 For all the nations of the world pursue ¹¹⁰  these things, and your Father knows that you need them. 12:31 Instead, pursue ¹¹¹  his ¹¹²  kingdom, ¹¹³  and these things will be given to you as well.

12:32 “Do not be afraid, little flock, for your Father is well pleased ¹¹⁴  to give you the kingdom. 12:33 Sell your possessions ¹¹⁵  and give to the poor. ¹¹⁶  Provide yourselves purses that do not wear out – a treasure in heaven ¹¹⁷  that never decreases, ¹¹⁸  where no thief approaches and no moth ¹¹⁹  destroys. 12:34 For where your treasure ¹²⁰  is, there your heart will be also.

Call to Faithful Stewardship

12:35 “Get dressed for service ¹²¹  and keep your lamps burning; ¹²²  12:36 be like people ¹²³  waiting for their master to come back from the wedding celebration, ¹²⁴  so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves ¹²⁵  whom their master finds alert ¹²⁶  when he returns! I tell you the truth, ¹²⁷  he will dress himself to serve, ¹²⁸  have them take their place at the table, ¹²⁹  and will come ¹³⁰  and wait on them! ¹³¹  12:38 Even if he comes in the second or third watch of the night ¹³²  and finds them alert, ¹³³  blessed are those slaves! ¹³⁴  12:39 But understand this: If the owner of the house had known at what hour the thief ¹³⁵  was coming, he would not have let ¹³⁶  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.” ¹³⁷ 

12:41 Then ¹³⁸  Peter said, “Lord, are you telling this parable for us or for everyone?” ¹³⁹  12:42 The Lord replied, ¹⁴⁰  “Who then is the faithful and wise manager, ¹⁴¹  whom the master puts in charge of his household servants, ¹⁴²  to give them their allowance of food at the proper time? 12:43 Blessed is that slave ¹⁴³  whom his master finds at work ¹⁴⁴  when he returns. 12:44 I tell you the truth, ¹⁴⁵  the master ¹⁴⁶  will put him in charge of all his possessions. 12:45 But if ¹⁴⁷  that ¹⁴⁸  slave should say to himself, ¹⁴⁹  ‘My master is delayed ¹⁵⁰  in returning,’ and he begins to beat ¹⁵¹  the other ¹⁵²  slaves, both men and women, ¹⁵³  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, ¹⁵⁴  and assign him a place with the unfaithful. ¹⁵⁵  12:47 That ¹⁵⁶  servant who knew his master’s will but did not get ready or do what his master asked ¹⁵⁷  will receive a severe beating. 12:48 But the one who did not know his master’s will ¹⁵⁸  and did things worthy of punishment ¹⁵⁹  will receive a light beating. ¹⁶⁰  From everyone who has been given much, much will be required, ¹⁶¹  and from the one who has been entrusted with much, ¹⁶²  even more will be asked. ¹⁶³ 

Not Peace, but Division

12:49 “I have come ¹⁶⁴  to bring ¹⁶⁵  fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism ¹⁶⁶  to undergo, ¹⁶⁷  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! ¹⁶⁸  12:52 For from now on ¹⁶⁹  there will be five in one household divided, three against two and two against three. 12:53 They will be divided, ¹⁷⁰  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.”

Reading the Signs

12:54 Jesus ¹⁷¹  also said to the crowds, “When you see a cloud rising in the west, ¹⁷²  you say at once, ‘A rainstorm ¹⁷³  is coming,’ and it does. 12:55 And when you see the south wind ¹⁷⁴  blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! ¹⁷⁵  You know how to interpret the appearance of the earth and the sky, but how can you not know how ¹⁷⁶  to interpret the present time?

Clear the Debts

12:57 “And ¹⁷⁷  why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, ¹⁷⁸  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, ¹⁷⁹  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!” ¹⁸⁰ 

A Call to Repent

13:1 Now ¹⁸¹  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ¹⁸²  13:2 He ¹⁸³  answered them, “Do you think these Galileans were worse sinners ¹⁸⁴  than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, ¹⁸⁵  you will all perish as well! ¹⁸⁶  13:4 Or those eighteen who were killed ¹⁸⁷  when the tower in Siloam fell on them, ¹⁸⁸  do you think they were worse offenders than all the others who live in Jerusalem? ¹⁸⁹  13:5 No, I tell you! But unless you repent ¹⁹⁰  you will all perish as well!” ¹⁹¹ 

Warning to Israel to Bear Fruit

13:6 Then ¹⁹²  Jesus ¹⁹³  told this parable: “A man had a fig tree ¹⁹⁴  planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So ¹⁹⁵  he said to the worker who tended the vineyard, ‘For ¹⁹⁶  three years ¹⁹⁷  now, I have come looking for fruit on this fig tree, and each time I inspect it ¹⁹⁸  I find none. Cut ¹⁹⁹  it down! Why ²⁰⁰  should it continue to deplete ²⁰¹  the soil?’ 13:8 But the worker ²⁰²  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ²⁰³  on it. 13:9 Then if ²⁰⁴  it bears fruit next year, ²⁰⁵  very well, ²⁰⁶  but if ²⁰⁷  not, you can cut it down.’”

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ²⁰⁸  on the Sabbath, 13:11 and a woman was there ²⁰⁹  who had been disabled by a spirit ²¹⁰  for eighteen years. She ²¹¹  was bent over and could not straighten herself up completely. ²¹²  13:12 When ²¹³  Jesus saw her, he called her to him ²¹⁴  and said, “Woman, ²¹⁵  you are freed ²¹⁶  from your infirmity.” ²¹⁷  13:13 Then ²¹⁸  he placed his hands on her, and immediately ²¹⁹  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 ²²⁰  should be done! ²²¹  So come ²²²  and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, ²²³  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ²²⁴  and lead it to water? ²²⁵  13:16 Then ²²⁶  shouldn’t ²²⁷  this woman, a daughter of Abraham whom Satan ²²⁸  bound for eighteen long ²²⁹  years, be released from this imprisonment ²³⁰  on the Sabbath day?” 13:17 When ²³¹  he said this all his adversaries were humiliated, ²³²  but ²³³  the entire crowd was rejoicing at all the wonderful things ²³⁴  he was doing. ²³⁵ 

On the Kingdom of God

13:18 Thus Jesus ²³⁶  asked, ²³⁷  “What is the kingdom of God ²³⁸  like? ²³⁹  To ²⁴⁰  what should I compare it? 13:19 It is like a mustard seed ²⁴¹  that a man took and sowed ²⁴²  in his garden. It ²⁴³  grew and became a tree, ²⁴⁴  and the wild birds ²⁴⁵  nested in its branches.” ²⁴⁶ 

13:20 Again ²⁴⁷  he said, “To what should I compare the kingdom of God? ²⁴⁸  13:21 It is like yeast that a woman took and mixed with ²⁴⁹  three measures ²⁵⁰  of flour until all the dough had risen.” ²⁵¹ 

The Narrow Door

13:22 Then ²⁵²  Jesus ²⁵³  traveled throughout ²⁵⁴  towns ²⁵⁵  and villages, teaching and making his way toward ²⁵⁶  Jerusalem. ²⁵⁷  13:23 Someone ²⁵⁸  asked ²⁵⁹  him, “Lord, will only a few ²⁶⁰  be saved?” So ²⁶¹  he said to them, 13:24 “Exert every effort ²⁶²  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once ²⁶³  the head of the house ²⁶⁴  gets up ²⁶⁵  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ²⁶⁶  let us in!’ ²⁶⁷  But he will answer you, ²⁶⁸  ‘I don’t know where you come from.’ ²⁶⁹  13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ²⁷⁰  13:27 But ²⁷¹  he will reply, ²⁷²  ‘I don’t know where you come from! ²⁷³  Go away from me, all you evildoers!’ ²⁷⁴  13:28 There will be weeping and gnashing of teeth ²⁷⁵  when you see Abraham, Isaac, Jacob, ²⁷⁶  and all the prophets in the kingdom of God ²⁷⁷  but you yourselves thrown out. ²⁷⁸  13:29 Then ²⁷⁹  people ²⁸⁰  will come from east and west, and from north and south, and take their places at the banquet table ²⁸¹  in the kingdom of God. ²⁸²  13:30 But ²⁸³  indeed, ²⁸⁴  some are last ²⁸⁵  who will be first, and some are first who will be last.”

Going to Jerusalem

13:31 At that time, ²⁸⁶  some Pharisees ²⁸⁷  came up and said to Jesus, ²⁸⁸  “Get away from here, ²⁸⁹  because Herod ²⁹⁰  wants to kill you.” 13:32 But ²⁹¹  he said to them, “Go ²⁹²  and tell that fox, ²⁹³  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ²⁹⁴  I will complete my work. ²⁹⁵  13:33 Nevertheless I must ²⁹⁶  go on my way today and tomorrow and the next day, because it is impossible ²⁹⁷  that a prophet should be killed ²⁹⁸  outside Jerusalem.’ ²⁹⁹  13:34 O Jerusalem, Jerusalem, ³⁰⁰  you who kill the prophets and stone those who are sent to you! ³⁰¹  How often I have longed ³⁰²  to gather your children together as a hen gathers her chicks under her wings, but ³⁰³  you would have none of it! ³⁰⁴  13:35 Look, your house is forsaken! ³⁰⁵  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ³⁰⁶ 

Healing Again on the Sabbath

14:1 Now ³⁰⁷  one Sabbath when Jesus went to dine ³⁰⁸  at the house of a leader ³⁰⁹  of the Pharisees, ³¹⁰  they were watching ³¹¹  him closely. 14:2 There ³¹²  right ³¹³  in front of him was a man suffering from dropsy. ³¹⁴  14:3 So ³¹⁵  Jesus asked ³¹⁶  the experts in religious law ³¹⁷  and the Pharisees, “Is it lawful to heal on the Sabbath ³¹⁸  or not?” 14:4 But they remained silent. So ³¹⁹  Jesus ³²⁰  took hold of the man, ³²¹  healed him, and sent him away. ³²²  14:5 Then ³²³  he said to them, “Which of you, if you have a son ³²⁴  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But ³²⁵  they could not reply ³²⁶  to this.

On Seeking Seats of Honor

14:7 Then ³²⁷  when Jesus ³²⁸  noticed how the guests ³²⁹  chose the places of honor, ³³⁰  he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, ³³¹  do not take ³³²  the place of honor, because a person more distinguished than you may have been invited by your host. ³³³  14:9 So ³³⁴  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ³³⁵  you will begin to move to the least important ³³⁶  place. 14:10 But when you are invited, go and take the least important place, so that when your host ³³⁷  approaches he will say to you, ‘Friend, move up here to a better place.’ ³³⁸  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 ³³⁹  the one who humbles ³⁴⁰  himself will be exalted.”

14:12 He ³⁴¹  said also to the man ³⁴²  who had invited him, “When you host a dinner or a banquet, ³⁴³  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, ³⁴⁴  invite the poor, the crippled, ³⁴⁵  the lame, and ³⁴⁶  the blind. ³⁴⁷  14:14 Then ³⁴⁸  you will be blessed, ³⁴⁹  because they cannot repay you, for you will be repaid ³⁵⁰  at the resurrection of the righteous.”

The Parable of the Great Banquet

14:15 When ³⁵¹  one of those at the meal with Jesus ³⁵²  heard this, he said to him, “Blessed is everyone ³⁵³  who will feast ³⁵⁴  in the kingdom of God!” ³⁵⁵  14:16 But Jesus ³⁵⁶  said to him, “A man once gave a great banquet ³⁵⁷  and invited ³⁵⁸  many guests. ³⁵⁹  14:17 At ³⁶⁰  the time for the banquet ³⁶¹  he sent his slave ³⁶²  to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all ³⁶³  began to make excuses. ³⁶⁴  The first said to him, ‘I have bought a field, ³⁶⁵  and I must go out and see it. Please excuse me.’ ³⁶⁶  14:19 Another ³⁶⁷  said, ‘I have bought five yoke of oxen, ³⁶⁸  and I am going out ³⁶⁹  to examine them. Please excuse me.’ 14:20 Another ³⁷⁰  said, ‘I just got married, and I cannot come.’ ³⁷¹  14:21 So ³⁷²  the slave came back and reported this to his master. Then the master of the household was furious ³⁷³  and said to his slave, ‘Go out quickly ³⁷⁴  to the streets and alleys of the city, ³⁷⁵  and bring in the poor, ³⁷⁶  the crippled, ³⁷⁷  the blind, and the lame.’ 14:22 Then ³⁷⁸  the slave said, ‘Sir, what you instructed has been done, and there is still room.’ ³⁷⁹  14:23 So ³⁸⁰  the master said to his ³⁸¹  slave, ‘Go out to the highways ³⁸²  and country roads ³⁸³  and urge ³⁸⁴  people ³⁸⁵  to come in, so that my house will be filled. ³⁸⁶  14:24 For I tell you, not one of those individuals ³⁸⁷  who were invited ³⁸⁸  will taste my banquet!’” ³⁸⁹ 

Counting the Cost

14:25 Now large crowds ³⁹⁰  were accompanying Jesus, ³⁹¹  and turning to them he said, 14:26 “If anyone comes to me and does not hate ³⁹²  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ³⁹³  he cannot be my disciple. 14:27 Whoever does not carry his own cross ³⁹⁴  and follow ³⁹⁵  me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down ³⁹⁶  first and compute the cost ³⁹⁷  to see if he has enough money to complete it? 14:29 Otherwise, ³⁹⁸  when he has laid ³⁹⁹  a foundation and is not able to finish the tower, ⁴⁰⁰  all who see it ⁴⁰¹  will begin to make fun of ⁴⁰²  him. 14:30 They will say, ⁴⁰³  ‘This man ⁴⁰⁴  began to build and was not able to finish!’ ⁴⁰⁵  14:31 Or what king, going out to confront another king in battle, will not sit down ⁴⁰⁶  first and determine whether he is able with ten thousand to oppose ⁴⁰⁷  the one coming against him with twenty thousand? 14:32 If he cannot succeed, ⁴⁰⁸  he will send a representative ⁴⁰⁹  while the other is still a long way off and ask for terms of peace. ⁴¹⁰  14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ⁴¹¹ 

14:34 “Salt ⁴¹²  is good, but if salt loses its flavor, ⁴¹³  how can its flavor be restored? 14:35 It is of no value ⁴¹⁴  for the soil or for the manure pile; it is to be thrown out. ⁴¹⁵  The one who has ears to hear had better listen!” ⁴¹⁶ 

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ⁴¹⁷  and sinners were coming ⁴¹⁸  to hear him. 15:2 But ⁴¹⁹  the Pharisees ⁴²⁰  and the experts in the law ⁴²¹  were complaining, ⁴²²  “This man welcomes ⁴²³  sinners and eats with them.”

15:3 So ⁴²⁴  Jesus ⁴²⁵  told them ⁴²⁶  this parable: ⁴²⁷  15:4 “Which one ⁴²⁸  of you, if he has a hundred ⁴²⁹  sheep and loses one of them, would not leave the ninety-nine in the open pasture ⁴³⁰  and go look for ⁴³¹  the one that is lost until he finds it? ⁴³²  15:5 Then ⁴³³  when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning ⁴³⁴  home, he calls together ⁴³⁵  his ⁴³⁶  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 ⁴³⁷  who repents than over ninety-nine righteous people ⁴³⁸  who have no need to repent. ⁴³⁹ 

15:8 “Or what woman, if she has ten silver coins ⁴⁴⁰  and loses ⁴⁴¹  one of them, ⁴⁴²  does not light a lamp, sweep ⁴⁴³  the house, and search thoroughly until she finds it? 15:9 Then ⁴⁴⁴  when she has found it, she calls together her ⁴⁴⁵  friends and neighbors, saying, ‘Rejoice ⁴⁴⁶  with me, for I have found the coin ⁴⁴⁷  that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels ⁴⁴⁸  over one sinner who repents.”

The Parable of the Compassionate Father

15:11 Then ⁴⁴⁹  Jesus ⁴⁵⁰  said, “A man had two sons. 15:12 The ⁴⁵¹  younger of them said to his ⁴⁵²  father, ‘Father, give me the share of the estate ⁴⁵³  that will belong ⁴⁵⁴  to me.’ So ⁴⁵⁵  he divided his ⁴⁵⁶  assets between them. ⁴⁵⁷  15:13 After ⁴⁵⁸  a few days, ⁴⁵⁹  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ⁴⁶⁰  his wealth ⁴⁶¹  with a wild lifestyle. 15:14 Then ⁴⁶²  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 ⁴⁶³  one of the citizens of that country, who ⁴⁶⁴  sent him to his fields to feed pigs. ⁴⁶⁵  15:16 He ⁴⁶⁶  was longing to eat ⁴⁶⁷  the carob pods ⁴⁶⁸  the pigs were eating, but ⁴⁶⁹  no one gave him anything. 15:17 But when he came to his senses ⁴⁷⁰  he said, ‘How many of my father’s hired workers have food ⁴⁷¹  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 ⁴⁷²  against heaven ⁴⁷³  and against ⁴⁷⁴  you. 15:19 I am no longer worthy to be called your son; treat me ⁴⁷⁵  like one of your hired workers.”’ 15:20 So ⁴⁷⁶  he got up and went to his father. But while he was still a long way from home ⁴⁷⁷  his father saw him, and his heart went out to him; ⁴⁷⁸  he ran and hugged ⁴⁷⁹  his son ⁴⁸⁰  and kissed him. 15:21 Then ⁴⁸¹  his son said to him, ‘Father, I have sinned against heaven ⁴⁸²  and against you; I am no longer worthy to be called your son.’ ⁴⁸³  15:22 But the father said to his slaves, ⁴⁸⁴  ‘Hurry! Bring the best robe, ⁴⁸⁵  and put it on him! Put a ring on his finger ⁴⁸⁶  and sandals ⁴⁸⁷  on his feet! 15:23 Bring ⁴⁸⁸  the fattened calf ⁴⁸⁹  and kill it! Let us eat ⁴⁹⁰  and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ⁴⁹¹  So ⁴⁹²  they began to celebrate.

15:25 “Now his older son was in the field. As ⁴⁹³  he came and approached the house, he heard music ⁴⁹⁴  and dancing. 15:26 So ⁴⁹⁵  he called one of the slaves ⁴⁹⁶  and asked what was happening. 15:27 The slave replied, ⁴⁹⁷  ‘Your brother has returned, and your father has killed the fattened calf ⁴⁹⁸  because he got his son ⁴⁹⁹  back safe and sound.’ 15:28 But the older son ⁵⁰⁰  became angry ⁵⁰¹  and refused ⁵⁰²  to go in. His father came out and appealed to him, 15:29 but he answered ⁵⁰³  his father, ‘Look! These many years I have worked like a slave ⁵⁰⁴  for you, and I never disobeyed your commands. Yet ⁵⁰⁵  you never gave me even a goat ⁵⁰⁶  so that I could celebrate with my friends! 15:30 But when this son of yours ⁵⁰⁷  came back, who has devoured ⁵⁰⁸  your assets with prostitutes, ⁵⁰⁹  you killed the fattened calf ⁵¹⁰  for him!’ 15:31 Then ⁵¹¹  the father ⁵¹²  said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate ⁵¹³  to celebrate and be glad, for your brother ⁵¹⁴  was dead, and is alive; he was lost and is found.’” ⁵¹⁵ 

The Parable of the Clever Steward

16:1 Jesus ⁵¹⁶  also said to the disciples, “There was a rich man who was informed of accusations ⁵¹⁷  that his manager ⁵¹⁸  was wasting ⁵¹⁹  his assets. 16:2 So ⁵²⁰  he called the manager ⁵²¹  in and said to him, ‘What is this I hear about you? ⁵²²  Turn in the account of your administration, ⁵²³  because you can no longer be my manager.’ 16:3 Then ⁵²⁴  the manager said to himself, ‘What should I do, since my master is taking my position ⁵²⁵  away from me? I’m not strong enough to dig, ⁵²⁶  and I’m too ashamed ⁵²⁷  to beg. 16:4 I know ⁵²⁸  what to do so that when I am put out of management, people will welcome me into their homes.’ ⁵²⁹  16:5 So ⁵³⁰  he contacted ⁵³¹  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man ⁵³²  replied, ‘A hundred measures ⁵³³  of olive oil.’ The manager ⁵³⁴  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ⁵³⁵  16:7 Then he said to another, ‘And how much do you owe?’ The second man ⁵³⁶  replied, ‘A hundred measures ⁵³⁷  of wheat.’ The manager ⁵³⁸  said to him, ‘Take your bill, and write eighty.’ ⁵³⁹  16:8 The ⁵⁴⁰  master commended the dishonest ⁵⁴¹  manager because he acted shrewdly. ⁵⁴²  For the people ⁵⁴³  of this world are more shrewd in dealing with their contemporaries ⁵⁴⁴  than the people ⁵⁴⁵  of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁵⁴⁶  so that when it runs out you will be welcomed ⁵⁴⁷  into the eternal homes. ⁵⁴⁸ 

16:10 “The one who is faithful in a very little ⁵⁴⁹  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 ⁵⁵⁰  in handling worldly wealth, ⁵⁵¹  who will entrust you with the true riches? ⁵⁵²  16:12 And if you haven’t been trustworthy ⁵⁵³  with someone else’s property, ⁵⁵⁴  who will give you your own ⁵⁵⁵ ? 16:13 No servant can serve two masters, for either he will hate ⁵⁵⁶  the one and love the other, or he will be devoted to the one and despise ⁵⁵⁷  the other. You cannot serve God and money.” ⁵⁵⁸ 

More Warnings about the Pharisees

16:14 The Pharisees ⁵⁵⁹  (who loved money) heard all this and ridiculed ⁵⁶⁰  him. 16:15 But ⁵⁶¹  Jesus ⁵⁶²  said to them, “You are the ones who justify yourselves in men’s eyes, ⁵⁶³  but God knows your hearts. For what is highly prized ⁵⁶⁴  among men is utterly detestable ⁵⁶⁵  in God’s sight.

16:16 “The law and the prophets were in force ⁵⁶⁶  until John; ⁵⁶⁷  since then, ⁵⁶⁸  the good news of the kingdom of God ⁵⁶⁹  has been proclaimed, and everyone is urged to enter it. ⁵⁷⁰  16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter ⁵⁷¹  in the law to become void. ⁵⁷² 

16:18 “Everyone who divorces his wife and marries ⁵⁷³  someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ⁵⁷⁴  and fine linen and who feasted sumptuously ⁵⁷⁵  every day. 16:20 But at his gate lay ⁵⁷⁶  a poor man named Lazarus ⁵⁷⁷  whose body was covered with sores, ⁵⁷⁸  16:21 who longed to eat ⁵⁷⁹  what fell from the rich man’s table. In addition, the dogs ⁵⁸⁰  came and licked ⁵⁸¹  his sores.

16:22 “Now ⁵⁸²  the poor man died and was carried by the angels to Abraham’s side. ⁵⁸³  The ⁵⁸⁴  rich man also died and was buried. ⁵⁸⁵  16:23 And in hell, ⁵⁸⁶  as he was in torment, ⁵⁸⁷  he looked up ⁵⁸⁸  and saw Abraham far off with Lazarus at his side. ⁵⁸⁹  16:24 So ⁵⁹⁰  he called out, ⁵⁹¹  ‘Father Abraham, have mercy on me, and send Lazarus ⁵⁹²  to dip the tip of his finger ⁵⁹³  in water and cool my tongue, because I am in anguish ⁵⁹⁴  in this fire.’ ⁵⁹⁵  16:25 But Abraham said, ‘Child, ⁵⁹⁶  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. ⁵⁹⁷  16:26 Besides all this, ⁵⁹⁸  a great chasm ⁵⁹⁹  has been fixed between us, ⁶⁰⁰  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 ⁶⁰¹  the rich man ⁶⁰²  said, ‘Then I beg you, father – send Lazarus ⁶⁰³  to my father’s house 16:28 (for I have five brothers) to warn ⁶⁰⁴  them so that they don’t come ⁶⁰⁵  into this place of torment.’ 16:29 But Abraham said, ⁶⁰⁶  ‘They have Moses and the prophets; they must respond to ⁶⁰⁷  them.’ 16:30 Then ⁶⁰⁸  the rich man ⁶⁰⁹  said, ‘No, father Abraham, but if someone from the dead ⁶¹⁰  goes to them, they will repent.’ 16:31 He ⁶¹¹  replied to him, ‘If they do not respond to ⁶¹²  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ⁶¹³ 

Sin, Forgiveness, Faith, and Service

17:1 Jesus ⁶¹⁴  said to his disciples, “Stumbling blocks are sure to come, but woe ⁶¹⁵  to the one through whom they come! 17:2 It would be better for him to have a millstone ⁶¹⁶  tied around his neck and be thrown into the sea ⁶¹⁷  than for him to cause one of these little ones to sin. ⁶¹⁸  17:3 Watch ⁶¹⁹  yourselves! If ⁶²⁰  your brother ⁶²¹  sins, rebuke him. If ⁶²²  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 ⁶²³  him.”

17:5 The ⁶²⁴  apostles said to the Lord, “Increase our faith!” ⁶²⁵  17:6 So ⁶²⁶  the Lord replied, ⁶²⁷  “If ⁶²⁸  you had faith the size of ⁶²⁹  a mustard seed, you could say to this black mulberry ⁶³⁰  tree, ‘Be pulled out by the roots and planted in the sea,’ ⁶³¹  and it would obey ⁶³²  you.

17:7 “Would any one of you say ⁶³³  to your slave ⁶³⁴  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ⁶³⁵  17:8 Won’t ⁶³⁶  the master ⁶³⁷  instead say to him, ‘Get my dinner ready, and make yourself ready ⁶³⁸  to serve me while ⁶³⁹  I eat and drink. Then ⁶⁴⁰  you may eat and drink’? 17:9 He won’t thank the slave because he did what he was told, ⁶⁴¹  will he? ⁶⁴²  17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ⁶⁴³  we have only done what was our duty.’” ⁶⁴⁴ 

The Grateful Leper

17:11 Now on ⁶⁴⁵  the way to Jerusalem, ⁶⁴⁶  Jesus ⁶⁴⁷  was passing along ⁶⁴⁸  between Samaria and Galilee. 17:12 As ⁶⁴⁹  he was entering ⁶⁵⁰  a village, ten men with leprosy ⁶⁵¹  met him. They ⁶⁵²  stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy ⁶⁵³  on us.” 17:14 When ⁶⁵⁴  he saw them he said, “Go ⁶⁵⁵  and show yourselves to the priests.” ⁶⁵⁶  And ⁶⁵⁷  as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising ⁶⁵⁸  God with a loud voice. 17:16 He ⁶⁵⁹  fell with his face to the ground ⁶⁶⁰  at Jesus’ feet and thanked him. ⁶⁶¹  (Now ⁶⁶²  he was a Samaritan.) ⁶⁶³  17:17 Then ⁶⁶⁴  Jesus said, ⁶⁶⁵  “Were ⁶⁶⁶  not ten cleansed? Where are the other ⁶⁶⁷  nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” ⁶⁶⁸  17:19 Then ⁶⁶⁹  he said to the man, ⁶⁷⁰  “Get up and go your way. Your faith has made you well.” ⁶⁷¹ 

The Coming of the Kingdom

17:20 Now at one point ⁶⁷²  the Pharisees ⁶⁷³  asked Jesus ⁶⁷⁴  when the kingdom of God ⁶⁷⁵  was coming, so he answered, “The kingdom of God is not coming with signs ⁶⁷⁶  to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ⁶⁷⁷  in your midst.” ⁶⁷⁸ 

The Coming of the Son of Man

17:22 Then ⁶⁷⁹  he said to the disciples, “The days are coming when you will desire to see one of the days ⁶⁸⁰  of the Son of Man, and you will not see it. 17:23 Then people ⁶⁸¹  will say to you, ‘Look, there he is!’ ⁶⁸²  or ‘Look, here he is!’ Do not go out or chase after them. ⁶⁸³  17:24 For just like the lightning flashes ⁶⁸⁴  and lights up the sky from one side to the other, so will the Son of Man be in his day. ⁶⁸⁵  17:25 But first he must ⁶⁸⁶  suffer many things and be rejected by this generation. 17:26 Just ⁶⁸⁷  as it was ⁶⁸⁸  in the days of Noah, ⁶⁸⁹  so too it will be in the days of the Son of Man. 17:27 People ⁶⁹⁰  were eating, ⁶⁹¹  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ⁶⁹²  the flood came and destroyed them all. ⁶⁹³  17:28 Likewise, just as it was ⁶⁹⁴  in the days of Lot, people ⁶⁹⁵  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. ⁶⁹⁶  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, ⁶⁹⁷  with his goods in the house, must not come down ⁶⁹⁸  to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! ⁶⁹⁹  17:33 Whoever tries to keep ⁷⁰⁰  his life will lose it, but whoever loses his life ⁷⁰¹  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. ⁷⁰²  17:35 There will be two women grinding grain together; ⁷⁰³  one will be taken and the other left.”

17:36 [[EMPTY]] ⁷⁰⁴ 

17:37 Then ⁷⁰⁵  the disciples ⁷⁰⁶  said ⁷⁰⁷  to him, “Where, ⁷⁰⁸  Lord?” He replied to them, “Where the dead body ⁷⁰⁹  is, there the vultures ⁷¹⁰  will gather.” ⁷¹¹ 

Prayer and the Parable of the Persistent Widow

18:1 Then ⁷¹²  Jesus ⁷¹³  told them a parable to show them they should always ⁷¹⁴  pray and not lose heart. ⁷¹⁵  18:2 He said, ⁷¹⁶  “In a certain city ⁷¹⁷  there was a judge ⁷¹⁸  who neither feared God nor respected people. ⁷¹⁹  18:3 There was also a widow ⁷²⁰  in that city ⁷²¹  who kept coming ⁷²²  to him and saying, ‘Give me justice against my adversary.’ 18:4 For ⁷²³  a while he refused, but later on ⁷²⁴  he said to himself, ‘Though I neither fear God nor have regard for people, ⁷²⁵  18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ⁷²⁶  by her unending pleas.’” ⁷²⁷  18:6 And the Lord said, “Listen to what the unrighteous judge says! ⁷²⁸  18:7 Won’t ⁷²⁹  God give justice to his chosen ones, who cry out ⁷³⁰  to him day and night? ⁷³¹  Will he delay ⁷³²  long to help them? 18:8 I tell you, he will give them justice speedily. ⁷³³  Nevertheless, when the Son of Man comes, will he find faith ⁷³⁴  on earth?”

The Parable of the Pharisee and Tax Collector

18:9 Jesus ⁷³⁵  also told this parable to some who were confident that they were righteous and looked down ⁷³⁶  on everyone else. 18:10 “Two men went up ⁷³⁷  to the temple to pray, one a Pharisee ⁷³⁸  and the other a tax collector. ⁷³⁹  18:11 The Pharisee stood and prayed about himself like this: ⁷⁴⁰  ‘God, I thank ⁷⁴¹  you that I am not like other people: ⁷⁴²  extortionists, ⁷⁴³  unrighteous people, ⁷⁴⁴  adulterers – or even like this tax collector. ⁷⁴⁵  18:12 I fast twice ⁷⁴⁶  a week; I give a tenth ⁷⁴⁷  of everything I get.’ 18:13 The tax collector, however, stood ⁷⁴⁸  far off and would not even look up ⁷⁴⁹  to heaven, but beat his breast and said, ‘God, be merciful ⁷⁵⁰  to me, sinner that I am!’ ⁷⁵¹  18:14 I tell you that this man went down to his home justified ⁷⁵²  rather than the Pharisee. ⁷⁵³  For everyone who exalts ⁷⁵⁴  himself will be humbled, but he who humbles himself will be exalted.”

Jesus and Little Children

18:15 Now people ⁷⁵⁵  were even bringing their babies ⁷⁵⁶  to him for him to touch. ⁷⁵⁷  But when the disciples saw it, they began to scold those who brought them. ⁷⁵⁸  18:16 But Jesus called for the children, ⁷⁵⁹  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ⁷⁶⁰  belongs to such as these. ⁷⁶¹  18:17 I tell you the truth, ⁷⁶²  whoever does not receive ⁷⁶³  the kingdom of God like a child ⁷⁶⁴  will never ⁷⁶⁵  enter it.”

The Wealthy Ruler

18:18 Now ⁷⁶⁶  a certain ruler ⁷⁶⁷  asked him, “Good teacher, what must I do to inherit eternal life?” ⁷⁶⁸  18:19 Jesus ⁷⁶⁹  said to him, “Why do you call me good? ⁷⁷⁰  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.’” ⁷⁷¹  18:21 The man ⁷⁷²  replied, “I have wholeheartedly obeyed ⁷⁷³  all these laws ⁷⁷⁴  since my youth.” ⁷⁷⁵  18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁷⁷⁶  and give the money ⁷⁷⁷  to the poor, ⁷⁷⁸  and you will have treasure ⁷⁷⁹  in heaven. Then ⁷⁸⁰  come, follow me.” 18:23 But when the man ⁷⁸¹  heard this he became very sad, ⁷⁸²  for he was extremely wealthy. 18:24 When Jesus noticed this, ⁷⁸³  he said, “How hard ⁷⁸⁴  it is for the rich to enter the kingdom of God! ⁷⁸⁵  18:25 In fact, it is easier for a camel to go through the eye of a needle ⁷⁸⁶  than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then ⁷⁸⁷  who can be saved?” ⁷⁸⁸  18:27 He replied, “What is impossible ⁷⁸⁹  for mere humans ⁷⁹⁰  is possible for God.” 18:28 And Peter said, “Look, we have left everything we own ⁷⁹¹  to follow you!” ⁷⁹²  18:29 Then ⁷⁹³  Jesus ⁷⁹⁴  said to them, “I tell you the truth, ⁷⁹⁵  there is no one who has left home or wife or brothers ⁷⁹⁶  or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more ⁷⁹⁷  in this age ⁷⁹⁸  – and in the age to come, eternal life.” ⁷⁹⁹ 

Another Prediction of Jesus’ Passion

18:31 Then ⁸⁰⁰  Jesus ⁸⁰¹  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ⁸⁰²  and everything that is written about the Son of Man by the prophets will be accomplished. ⁸⁰³  18:32 For he will be handed over ⁸⁰⁴  to the Gentiles; he will be mocked, ⁸⁰⁵  mistreated, ⁸⁰⁶  and spat on. ⁸⁰⁷  18:33 They will flog him severely ⁸⁰⁸  and kill him. Yet ⁸⁰⁹  on the third day he will rise again.” 18:34 But ⁸¹⁰  the twelve ⁸¹¹  understood none of these things. This ⁸¹²  saying was hidden from them, and they did not grasp ⁸¹³  what Jesus meant. ⁸¹⁴ 

Healing a Blind Man

18:35 As ⁸¹⁵  Jesus ⁸¹⁶  approached ⁸¹⁷  Jericho, ⁸¹⁸  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 ⁸¹⁹  told him, “Jesus the Nazarene is passing by.” 18:38 So ⁸²⁰  he called out, ⁸²¹  “Jesus, Son of David, ⁸²²  have mercy ⁸²³  on me!” 18:39 And those who were in front ⁸²⁴  scolded ⁸²⁵  him to get him to be quiet, but he shouted ⁸²⁶  even more, “Son of David, have mercy on me!” 18:40 So ⁸²⁷  Jesus stopped and ordered the beggar ⁸²⁸  to be brought to him. When the man ⁸²⁹  came near, Jesus ⁸³⁰  asked him, 18:41 “What do you want me to do for you?” He replied, ⁸³¹  “Lord, let me see again.” ⁸³²  18:42 Jesus ⁸³³  said to him, “Receive ⁸³⁴  your sight; your faith has healed you.” ⁸³⁵  18:43 And immediately he regained ⁸³⁶  his sight and followed Jesus, ⁸³⁷  praising ⁸³⁸  God. When ⁸³⁹  all the people saw it, they too ⁸⁴⁰  gave praise to God.

Jesus and Zacchaeus

19:1 Jesus ⁸⁴¹  entered Jericho ⁸⁴²  and was passing through it. 19:2 Now ⁸⁴³  a man named Zacchaeus was there; he was a chief tax collector ⁸⁴⁴  and was rich. 19:3 He ⁸⁴⁵  was trying to get a look at Jesus, ⁸⁴⁶  but being a short man he could not see over the crowd. ⁸⁴⁷  19:4 So ⁸⁴⁸  he ran on ahead and climbed up into a sycamore tree ⁸⁴⁹  to see him, because Jesus ⁸⁵⁰  was going to pass that way. 19:5 And when Jesus came to that place, he looked up ⁸⁵¹  and said to him, “Zacchaeus, come down quickly, ⁸⁵²  because I must ⁸⁵³  stay at your house today.” ⁸⁵⁴  19:6 So he came down quickly ⁸⁵⁵  and welcomed Jesus ⁸⁵⁶  joyfully. ⁸⁵⁷  19:7 And when the people ⁸⁵⁸  saw it, they all complained, ⁸⁵⁹  “He has gone in to be the guest of a man who is a sinner.” ⁸⁶⁰  19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ⁸⁶¹  to the poor, and if ⁸⁶²  I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then ⁸⁶³  Jesus said to him, “Today salvation ⁸⁶⁴  has come to this household, ⁸⁶⁵  because he too is a son of Abraham! ⁸⁶⁶  19:10 For the Son of Man came ⁸⁶⁷  to seek and to save the lost.”

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ⁸⁶⁸  proceeded to tell a parable, because he was near to Jerusalem, ⁸⁶⁹  and because they thought ⁸⁷⁰  that the kingdom of God ⁸⁷¹  was going to ⁸⁷²  appear immediately. 19:12 Therefore he said, “A nobleman ⁸⁷³  went to a distant country to receive ⁸⁷⁴  for himself a kingdom and then return. ⁸⁷⁵  19:13 And he summoned ten of his slaves, ⁸⁷⁶  gave them ten minas, ⁸⁷⁷  and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens ⁸⁷⁸  hated ⁸⁷⁹  him and sent a delegation after him, saying, ‘We do not want this man ⁸⁸⁰  to be king ⁸⁸¹  over us!’ 19:15 When ⁸⁸²  he returned after receiving the kingdom, he summoned ⁸⁸³  these slaves to whom he had given the money. He wanted ⁸⁸⁴  to know how much they had earned ⁸⁸⁵  by trading. 19:16 So ⁸⁸⁶  the first one came before him and said, ‘Sir, ⁸⁸⁷  your mina ⁸⁸⁸  has made ten minas more.’ 19:17 And the king ⁸⁸⁹  said to him, ‘Well done, good slave! Because you have been faithful ⁸⁹⁰  in a very small matter, you will have authority ⁸⁹¹  over ten cities.’ 19:18 Then ⁸⁹²  the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So ⁸⁹³  the king ⁸⁹⁴  said to him, ‘And you are to be over five cities.’ 19:20 Then another ⁸⁹⁵  slave ⁸⁹⁶  came and said, ‘Sir, here is ⁸⁹⁷  your mina that I put away for safekeeping ⁸⁹⁸  in a piece of cloth. ⁸⁹⁹  19:21 For I was afraid of you, because you are a severe ⁹⁰⁰  man. You withdraw ⁹⁰¹  what you did not deposit ⁹⁰²  and reap what you did not sow.’ 19:22 The king ⁹⁰³  said to him, ‘I will judge you by your own words, ⁹⁰⁴  you wicked slave! ⁹⁰⁵  So you knew, did you, that I was a severe ⁹⁰⁶  man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put ⁹⁰⁷  my money in the bank, ⁹⁰⁸  so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, ⁹⁰⁹  ‘Take the mina from him, and give it to the one who has ten.’ ⁹¹⁰  19:25 But ⁹¹¹  they said to him, ‘Sir, he has ten minas already!’ ⁹¹²  19:26 ‘I tell you that everyone who has will be given more, ⁹¹³  but from the one who does not have, even what he has will be taken away. ⁹¹⁴  19:27 But as for these enemies of mine who did not want me to be their king, ⁹¹⁵  bring them here and slaughter ⁹¹⁶  them ⁹¹⁷  in front of me!’”

The Triumphal Entry

19:28 After Jesus ⁹¹⁸  had said this, he continued on ahead, ⁹¹⁹  going up to Jerusalem. ⁹²⁰  19:29 Now ⁹²¹  when he approached Bethphage ⁹²²  and Bethany, at the place called the Mount of Olives, ⁹²³  he sent two of the disciples, 19:30 telling them, ⁹²⁴  “Go to the village ahead of you. ⁹²⁵  When ⁹²⁶  you enter it, you will find a colt tied there that has never been ridden. ⁹²⁷  Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ⁹²⁸  it.’” 19:32 So those who were sent ahead found ⁹²⁹  it exactly ⁹³⁰  as he had told them. 19:33 As ⁹³¹  they were untying the colt, its owners asked them, ⁹³²  “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then ⁹³³  they brought it to Jesus, threw their cloaks ⁹³⁴  on the colt, ⁹³⁵  and had Jesus get on ⁹³⁶  it. 19:36 As ⁹³⁷  he rode along, they ⁹³⁸  spread their cloaks on the road. 19:37 As he approached the road leading down from ⁹³⁹  the Mount of Olives, ⁹⁴⁰  the whole crowd of his ⁹⁴¹  disciples began to rejoice ⁹⁴²  and praise ⁹⁴³  God with a loud voice for all the mighty works ⁹⁴⁴  they had seen: ⁹⁴⁵  19:38 “Blessed is the king ⁹⁴⁶  who comes in the name of the Lord! ⁹⁴⁷  Peace in heaven and glory in the highest!” 19:39 But ⁹⁴⁸  some of the Pharisees ⁹⁴⁹  in the crowd said to him, “Teacher, rebuke your disciples.” ⁹⁵⁰  19:40 He answered, ⁹⁵¹  “I tell you, if they ⁹⁵²  keep silent, the very stones ⁹⁵³  will cry out!”

Jesus Weeps for Jerusalem under Judgment

19:41 Now ⁹⁵⁴  when Jesus ⁹⁵⁵  approached ⁹⁵⁶  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ⁹⁵⁷  even you, the things that make for peace! ⁹⁵⁸  But now they are hidden ⁹⁵⁹  from your eyes. 19:43 For the days will come upon you when your enemies will build ⁹⁶⁰  an embankment ⁹⁶¹  against you and surround you and close in on you from every side. 19:44 They will demolish you ⁹⁶²  – you and your children within your walls ⁹⁶³  – and they will not leave within you one stone ⁹⁶⁴  on top of another, ⁹⁶⁵  because you did not recognize the time of your visitation from God.” ⁹⁶⁶ 

Cleansing the Temple

19:45 Then ⁹⁶⁷  Jesus ⁹⁶⁸  entered the temple courts ⁹⁶⁹  and began to drive out those who were selling things there, ⁹⁷⁰  19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ⁹⁷¹  but you have turned it into a den ⁹⁷²  of robbers!” ⁹⁷³ 

19:47 Jesus ⁹⁷⁴  was teaching daily in the temple courts. The chief priests and the experts in the law ⁹⁷⁵  and the prominent leaders among the people were seeking to assassinate ⁹⁷⁶  him, 19:48 but ⁹⁷⁷  they could not find a way to do it, ⁹⁷⁸  for all the people hung on his words. ⁹⁷⁹ 

The Authority of Jesus

20:1 Now one ⁹⁸⁰  day, as Jesus ⁹⁸¹  was teaching the people in the temple courts ⁹⁸²  and proclaiming ⁹⁸³  the gospel, the chief priests and the experts in the law ⁹⁸⁴  with the elders came up ⁹⁸⁵  20:2 and said to him, ⁹⁸⁶  “Tell us: By what authority ⁹⁸⁷  are you doing these things? ⁹⁸⁸  Or who it is who gave you this authority?” 20:3 He answered them, ⁹⁸⁹  “I will also ask you a question, and you tell me: 20:4 John’s baptism ⁹⁹⁰  – was it from heaven or from people?” ⁹⁹¹  20:5 So ⁹⁹²  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 ⁹⁹³  they replied that they did not know ⁹⁹⁴  where it came from. 20:8 Then ⁹⁹⁵  Jesus said to them, “Neither will I tell you ⁹⁹⁶  by whose authority ⁹⁹⁷  I do these things.”

The Parable of the Tenants

20:9 Then ⁹⁹⁸  he began to tell the people this parable: “A man ⁹⁹⁹  planted a vineyard, ¹⁰⁰⁰  leased it to tenant farmers, ¹⁰⁰¹  and went on a journey for a long time. 20:10 When harvest time came, he sent a slave ¹⁰⁰²  to the tenants so that they would give ¹⁰⁰³  him his portion of the crop. ¹⁰⁰⁴  However, the tenants beat his slave ¹⁰⁰⁵  and sent him away empty-handed. 20:11 So ¹⁰⁰⁶  he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. ¹⁰⁰⁷  20:12 So ¹⁰⁰⁸  he sent still a third. They even wounded this one, and threw him out. 20:13 Then ¹⁰⁰⁹  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ¹⁰¹⁰  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 ¹⁰¹¹  they threw him out of the vineyard and killed ¹⁰¹²  him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy ¹⁰¹³  those tenants and give the vineyard to others.” ¹⁰¹⁴  When the people ¹⁰¹⁵  heard this, they said, “May this never happen!” ¹⁰¹⁶  20:17 But Jesus ¹⁰¹⁷  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’? ¹⁰¹⁸  20:18 Everyone who falls on this stone will be broken to pieces, ¹⁰¹⁹  and the one on whom it falls will be crushed.” ¹⁰²⁰  20:19 Then ¹⁰²¹  the experts in the law ¹⁰²²  and the chief priests wanted to arrest ¹⁰²³  him that very hour, because they realized he had told this parable against them. But ¹⁰²⁴  they were afraid of the people.

Paying Taxes to Caesar

20:20 Then ¹⁰²⁵  they watched him carefully and sent spies who pretended to be sincere. ¹⁰²⁶  They wanted to take advantage of what he might say ¹⁰²⁷  so that they could deliver him up to the authority and jurisdiction ¹⁰²⁸  of the governor. 20:21 Thus ¹⁰²⁹  they asked him, “Teacher, we know that you speak and teach correctly, ¹⁰³⁰  and show no partiality, but teach the way of God in accordance with the truth. ¹⁰³¹  20:22 Is it right ¹⁰³²  for us to pay the tribute tax ¹⁰³³  to Caesar ¹⁰³⁴  or not?” 20:23 But Jesus ¹⁰³⁵  perceived their deceit ¹⁰³⁶  and said to them, 20:24 “Show me a denarius. ¹⁰³⁷  Whose image ¹⁰³⁸  and inscription are on it?” ¹⁰³⁹  They said, “Caesar’s.” 20:25 So ¹⁰⁴⁰  he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ¹⁰⁴¹  20:26 Thus ¹⁰⁴²  they were unable in the presence of the people to trap ¹⁰⁴³  him with his own words. ¹⁰⁴⁴  And stunned ¹⁰⁴⁵  by his answer, they fell silent.

Marriage and the Resurrection

20:27 Now some Sadducees ¹⁰⁴⁶  (who contend that there is no resurrection) ¹⁰⁴⁷  came to him. 20:28 They asked him, ¹⁰⁴⁸  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ¹⁰⁴⁹  must marry ¹⁰⁵⁰  the widow and father children ¹⁰⁵¹  for his brother. ¹⁰⁵²  20:29 Now there were seven brothers. The first one married a woman ¹⁰⁵³  and died without children. 20:30 The second ¹⁰⁵⁴  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? ¹⁰⁵⁵  For all seven had married her.” ¹⁰⁵⁶ 

20:34 So ¹⁰⁵⁷  Jesus said to them, “The people of this age ¹⁰⁵⁸  marry and are given in marriage. 20:35 But those who are regarded as worthy to share in ¹⁰⁵⁹  that age and in the resurrection from the dead neither marry nor are given in marriage. ¹⁰⁶⁰  20:36 In fact, they can no longer die, because they are equal to angels ¹⁰⁶¹  and are sons of God, since they are ¹⁰⁶²  sons ¹⁰⁶³  of the resurrection. 20:37 But even Moses revealed that the dead are raised ¹⁰⁶⁴  in the passage about the bush, ¹⁰⁶⁵  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ¹⁰⁶⁶  20:38 Now he is not God of the dead, but of the living, ¹⁰⁶⁷  for all live before him.” ¹⁰⁶⁸  20:39 Then ¹⁰⁶⁹  some of the experts in the law ¹⁰⁷⁰  answered, “Teacher, you have spoken well!” ¹⁰⁷¹  20:40 For they did not dare any longer to ask ¹⁰⁷²  him anything.

The Messiah: David’s Son and Lord

20:41 But ¹⁰⁷³  he said to them, “How is it that they say that the Christ ¹⁰⁷⁴  is David’s son? ¹⁰⁷⁵  20:42 For David himself says in the book of Psalms,

‘The Lord said to my ¹⁰⁷⁶  lord,

“Sit at my right hand,

20:43 until I make your enemies a footstool for your feet.”’ ¹⁰⁷⁷ 

20:44 If David then calls him ‘Lord,’ how can he be his son?” ¹⁰⁷⁸ 

Jesus Warns the Disciples against Pride

20:45 As ¹⁰⁷⁹  all the people were listening, Jesus ¹⁰⁸⁰  said to his disciples, 20:46 “Beware ¹⁰⁸¹  of the experts in the law. ¹⁰⁸²  They ¹⁰⁸³  like walking around in long robes, and they love elaborate greetings ¹⁰⁸⁴  in the marketplaces and the best seats ¹⁰⁸⁵  in the synagogues ¹⁰⁸⁶  and the places of honor at banquets. 20:47 They ¹⁰⁸⁷  devour ¹⁰⁸⁸  widows’ property, ¹⁰⁸⁹  and as a show make long prayers. They will receive a more severe punishment.”

The Widow’s Offering

21:1 Jesus ¹⁰⁹⁰  looked up ¹⁰⁹¹  and saw the rich putting their gifts into the offering box. ¹⁰⁹²  21:2 He also saw a poor widow put in two small copper coins. ¹⁰⁹³  21:3 He ¹⁰⁹⁴  said, “I tell you the truth, ¹⁰⁹⁵  this poor widow has put in more than all of them. ¹⁰⁹⁶  21:4 For they all offered their gifts out of their wealth. ¹⁰⁹⁷  But she, out of her poverty, put in everything she had to live on.” ¹⁰⁹⁸ 

The Signs of the End of the Age

21:5 Now ¹⁰⁹⁹  while some were speaking about the temple, how it was adorned ¹¹⁰⁰  with beautiful stones and offerings, ¹¹⁰¹  Jesus ¹¹⁰²  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. ¹¹⁰³  All will be torn down!” ¹¹⁰⁴  21:7 So ¹¹⁰⁵  they asked him, ¹¹⁰⁶  “Teacher, when will these things ¹¹⁰⁷  happen? And what will be the sign that ¹¹⁰⁸  these things are about to take place?” 21:8 He ¹¹⁰⁹  said, “Watch out ¹¹¹⁰  that you are not misled. For many will come in my name, saying, ‘I am he,’ ¹¹¹¹  and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, ¹¹¹²  do not be afraid. ¹¹¹³  For these things must happen first, but the end will not come at once.” ¹¹¹⁴ 

Persecution of Disciples

21:10 Then he said to them, “Nation will rise up in arms ¹¹¹⁵  against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines ¹¹¹⁶  and plagues in various places, and there will be terrifying sights ¹¹¹⁷  and great signs ¹¹¹⁸  from heaven. 21:12 But before all this, ¹¹¹⁹  they will seize ¹¹²⁰  you and persecute you, handing you over to the synagogues ¹¹²¹  and prisons. You ¹¹²²  will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. ¹¹²³  21:14 Therefore be resolved ¹¹²⁴  not to rehearse ¹¹²⁵  ahead of time how to make your defense. 21:15 For I will give you the words ¹¹²⁶  along with the wisdom ¹¹²⁷  that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, ¹¹²⁸  brothers, relatives, ¹¹²⁹  and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. ¹¹³⁰  21:18 Yet ¹¹³¹  not a hair of your head will perish. ¹¹³²  21:19 By your endurance ¹¹³³  you will gain ¹¹³⁴  your lives. ¹¹³⁵ 

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ¹¹³⁶  surrounded ¹¹³⁷  by armies, then know that its ¹¹³⁸  desolation ¹¹³⁹  has come near. 21:21 Then those who are in Judea must flee ¹¹⁴⁰  to the mountains. Those ¹¹⁴¹  who are inside the city must depart. Those ¹¹⁴²  who are out in the country must not enter it, 21:22 because these are days of vengeance, ¹¹⁴³  to fulfill ¹¹⁴⁴  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 ¹¹⁴⁵  on the earth and wrath against this people. 21:24 They ¹¹⁴⁶  will fall by the edge ¹¹⁴⁷  of the sword and be led away as captives ¹¹⁴⁸  among all nations. Jerusalem ¹¹⁴⁹  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ¹¹⁵⁰ 

The Arrival of the Son of Man

21:25 “And there will be signs in the sun and moon and stars, ¹¹⁵¹  and on the earth nations will be in distress, ¹¹⁵²  anxious ¹¹⁵³  over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear ¹¹⁵⁴  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ¹¹⁵⁵  21:27 Then ¹¹⁵⁶  they will see the Son of Man arriving in a cloud ¹¹⁵⁷  with power and great glory. 21:28 But when these things ¹¹⁵⁸  begin to happen, stand up and raise your heads, because your redemption ¹¹⁵⁹  is drawing near.”

The Parable of the Fig Tree

21:29 Then ¹¹⁶⁰  he told them a parable: “Look at the fig tree and all the other trees. ¹¹⁶¹  21:30 When they sprout leaves, you see ¹¹⁶²  for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know ¹¹⁶³  that the kingdom of God ¹¹⁶⁴  is near. 21:32 I tell you the truth, ¹¹⁶⁵  this generation ¹¹⁶⁶  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. ¹¹⁶⁷ 

Be Ready!

21:34 “But be on your guard ¹¹⁶⁸  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. ¹¹⁶⁹  21:35 For ¹¹⁷⁰  it will overtake ¹¹⁷¹  all who live on the face of the whole earth. ¹¹⁷²  21:36 But stay alert at all times, ¹¹⁷³  praying that you may have strength to escape all these things that must ¹¹⁷⁴  happen, and to stand before the Son of Man.”

21:37 So ¹¹⁷⁵  every day Jesus ¹¹⁷⁶  was teaching in the temple courts, ¹¹⁷⁷  but at night he went and stayed ¹¹⁷⁸  on the Mount of Olives. ¹¹⁷⁹  21:38 And all the people ¹¹⁸⁰  came to him early in the morning to listen to him in the temple courts. ¹¹⁸¹ 

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ¹¹⁸²  which is called the Passover, was approaching. 22:2 The ¹¹⁸³  chief priests and the experts in the law ¹¹⁸⁴  were trying to find some way ¹¹⁸⁵  to execute ¹¹⁸⁶  Jesus, ¹¹⁸⁷  for they were afraid of the people. ¹¹⁸⁸ 

22:3 Then ¹¹⁸⁹  Satan ¹¹⁹⁰  entered Judas, the one called Iscariot, who was one of the twelve. ¹¹⁹¹  22:4 He went away and discussed with the chief priests and officers of the temple guard ¹¹⁹²  how he might ¹¹⁹³  betray Jesus, ¹¹⁹⁴  handing him over to them. ¹¹⁹⁵  22:5 They ¹¹⁹⁶  were delighted ¹¹⁹⁷  and arranged to give him money. ¹¹⁹⁸  22:6 So ¹¹⁹⁹  Judas ¹²⁰⁰  agreed and began looking for an opportunity to betray Jesus ¹²⁰¹  when no crowd was present. ¹²⁰² 

The Passover

22:7 Then the day for the feast ¹²⁰³  of Unleavened Bread came, on which the Passover lamb had to be sacrificed. ¹²⁰⁴  22:8 Jesus ¹²⁰⁵  sent Peter and John, saying, “Go and prepare the Passover ¹²⁰⁶  for us to eat.” ¹²⁰⁷  22:9 They ¹²⁰⁸  said to him, “Where do you want us to prepare ¹²⁰⁹  it?” 22:10 He said to them, “Listen, ¹²¹⁰  when you have entered the city, a man carrying a jar of water ¹²¹¹  will meet you. ¹²¹²  Follow him into the house that he enters, 22:11 and tell the owner of the house, ¹²¹³  ‘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 ¹²¹⁴  they went and found things ¹²¹⁵  just as he had told them, ¹²¹⁶  and they prepared the Passover.

The Lord’s Supper

22:14 Now ¹²¹⁷  when the hour came, Jesus ¹²¹⁸  took his place at the table ¹²¹⁹  and the apostles joined ¹²²⁰  him. 22:15 And he said to them, “I have earnestly desired ¹²²¹  to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again ¹²²²  until it is fulfilled ¹²²³  in the kingdom of God.” ¹²²⁴  22:17 Then ¹²²⁵  he took a cup, ¹²²⁶  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 ¹²²⁷  of the vine until the kingdom of God comes.” ¹²²⁸  22:19 Then ¹²²⁹  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ¹²³⁰  which is given for you. ¹²³¹  Do this in remembrance of me.” 22:20 And in the same way he took ¹²³²  the cup after they had eaten, ¹²³³  saying, “This cup that is poured out for you is the new covenant ¹²³⁴  in my blood.

A Final Discourse

22:21 “But look, the hand of the one who betrays ¹²³⁵  me is with me on the table. ¹²³⁶  22:22 For the Son of Man is to go just as it has been determined, ¹²³⁷  but woe to that man by whom he is betrayed!” 22:23 So ¹²³⁸  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 ¹²³⁹  among them over which of them was to be regarded as the greatest. ¹²⁴⁰  22:25 So ¹²⁴¹  Jesus ¹²⁴²  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ¹²⁴³  22:26 Not so with you; ¹²⁴⁴  instead the one who is greatest among you must become like the youngest, and the leader ¹²⁴⁵  like the one who serves. ¹²⁴⁶  22:27 For who is greater, the one who is seated at the table, ¹²⁴⁷  or the one who serves? Is it not ¹²⁴⁸  the one who is seated at the table? But I am among you as one ¹²⁴⁹  who serves.

22:28 “You are the ones who have remained ¹²⁵⁰  with me in my trials. 22:29 Thus ¹²⁵¹  I grant ¹²⁵²  to you a kingdom, ¹²⁵³  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 ¹²⁵⁴  on thrones judging ¹²⁵⁵  the twelve tribes of Israel.

22:31 “Simon, ¹²⁵⁶  Simon, pay attention! ¹²⁵⁷  Satan has demanded to have you all, ¹²⁵⁸  to sift you like wheat, ¹²⁵⁹  22:32 but I have prayed for you, Simon, ¹²⁶⁰  that your faith may not fail. ¹²⁶¹  When ¹²⁶²  you have turned back, ¹²⁶³  strengthen ¹²⁶⁴  your brothers.” 22:33 But Peter ¹²⁶⁵  said to him, “Lord, I am ready to go with you both to prison and to death!” ¹²⁶⁶  22:34 Jesus replied, ¹²⁶⁷  “I tell you, Peter, the rooster will not crow ¹²⁶⁸  today until you have denied ¹²⁶⁹  three times that you know me.”

22:35 Then ¹²⁷⁰  Jesus ¹²⁷¹  said to them, “When I sent you out with no money bag, ¹²⁷²  or traveler’s bag, ¹²⁷³  or sandals, you didn’t lack ¹²⁷⁴  anything, did you?” They replied, ¹²⁷⁵  “Nothing.” 22:36 He said to them, “But now, the one who ¹²⁷⁶  has a money bag must take it, and likewise a traveler’s bag ¹²⁷⁷  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 ¹²⁷⁸  fulfilled in me, ‘And he was counted with the transgressors.’ ¹²⁷⁹  For what is written about me is being fulfilled.” ¹²⁸⁰  22:38 So ¹²⁸¹  they said, “Look, Lord, here are two swords.” ¹²⁸²  Then he told them, “It is enough.” ¹²⁸³ 

On the Mount of Olives

22:39 Then ¹²⁸⁴  Jesus ¹²⁸⁵  went out and made his way, ¹²⁸⁶  as he customarily did, to the Mount of Olives, ¹²⁸⁷  and the disciples followed him. 22:40 When he came to the place, ¹²⁸⁸  he said to them, “Pray that you will not fall into temptation.” ¹²⁸⁹  22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take ¹²⁹⁰  this cup ¹²⁹¹  away from me. Yet not my will but yours ¹²⁹²  be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish ¹²⁹³  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ¹²⁹⁴  22:45 When ¹²⁹⁵  he got up from prayer, he came to the disciples and found them sleeping, exhausted ¹²⁹⁶  from grief. 22:46 So ¹²⁹⁷  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ¹²⁹⁸ 

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ¹²⁹⁹  and the man named Judas, one of the twelve, was leading them. He walked up ¹³⁰⁰  to Jesus to kiss him. ¹³⁰¹  22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ¹³⁰²  22:49 When ¹³⁰³  those who were around him saw what was about to happen, they said, “Lord, should ¹³⁰⁴  we use our swords?” ¹³⁰⁵  22:50 Then ¹³⁰⁶  one of them ¹³⁰⁷  struck the high priest’s slave, ¹³⁰⁸  cutting off his right ear. 22:51 But Jesus said, ¹³⁰⁹  “Enough of this!” And he touched the man’s ¹³¹⁰  ear and healed ¹³¹¹  him. 22:52 Then ¹³¹²  Jesus said to the chief priests, the officers of the temple guard, ¹³¹³  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ¹³¹⁴  22:53 Day after day when I was with you in the temple courts, ¹³¹⁵  you did not arrest me. ¹³¹⁶  But this is your hour, ¹³¹⁷  and that of the power ¹³¹⁸  of darkness!”

Jesus’ Condemnation and Peter’s Denials

22:54 Then ¹³¹⁹  they arrested ¹³²⁰  Jesus, ¹³²¹  led him away, and brought him into the high priest’s house. ¹³²²  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, ¹³²³  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter ¹³²⁴  denied it: “Woman, ¹³²⁵  I don’t know ¹³²⁶  him!” 22:58 Then ¹³²⁷  a little later someone else ¹³²⁸  saw him and said, “You are one of them too.” But Peter said, “Man, ¹³²⁹  I am not!” 22:59 And after about an hour still another insisted, ¹³³⁰  “Certainly this man was with him, because he too is a Galilean.” ¹³³¹  22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, ¹³³²  while he was still speaking, a rooster crowed. ¹³³³  22:61 Then ¹³³⁴  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ¹³³⁵  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. ¹³³⁶ 

22:63 Now ¹³³⁷  the men who were holding Jesus ¹³³⁸  under guard began to mock him and beat him. 22:64 They ¹³³⁹  blindfolded him and asked him repeatedly, ¹³⁴⁰  “Prophesy! Who hit you?” ¹³⁴¹  22:65 They also said many other things against him, reviling ¹³⁴²  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. ¹³⁴³  Then ¹³⁴⁴  they led Jesus ¹³⁴⁵  away to their council ¹³⁴⁶  22:67 and said, “If ¹³⁴⁷  you are the Christ, ¹³⁴⁸  tell us.” But he said to them, “If ¹³⁴⁹  I tell you, you will not ¹³⁵⁰  believe, 22:68 and if ¹³⁵¹  I ask you, you will not ¹³⁵²  answer. 22:69 But from now on ¹³⁵³  the Son of Man will be seated at the right hand ¹³⁵⁴  of the power ¹³⁵⁵  of God.” 22:70 So ¹³⁵⁶  they all said, “Are you the Son of God, ¹³⁵⁷  then?” He answered ¹³⁵⁸  them, “You say ¹³⁵⁹  that I am.” 22:71 Then ¹³⁶⁰  they said, “Why do we need further testimony? We have heard it ourselves ¹³⁶¹  from his own lips!” ¹³⁶² 

Jesus Brought Before Pilate

23:1 Then ¹³⁶³  the whole group of them rose up and brought Jesus ¹³⁶⁴  before Pilate. ¹³⁶⁵  23:2 They ¹³⁶⁶  began to accuse ¹³⁶⁷  him, saying, “We found this man subverting ¹³⁶⁸  our nation, forbidding ¹³⁶⁹  us to pay the tribute tax ¹³⁷⁰  to Caesar ¹³⁷¹  and claiming that he himself is Christ, ¹³⁷²  a king.” 23:3 So ¹³⁷³  Pilate asked Jesus, ¹³⁷⁴  “Are you the king ¹³⁷⁵  of the Jews?” He replied, “You say so.” ¹³⁷⁶  23:4 Then ¹³⁷⁷  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ¹³⁷⁸  against this man.” 23:5 But they persisted ¹³⁷⁹  in saying, “He incites ¹³⁸⁰  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ¹³⁸¹ 

Jesus Brought Before Herod

23:6 Now when Pilate heard this, he asked whether the man was a Galilean. 23:7 When ¹³⁸²  he learned that he was from Herod’s jurisdiction, ¹³⁸³  he sent him over to Herod, ¹³⁸⁴  who also happened to be in Jerusalem ¹³⁸⁵  at that time. 23:8 When ¹³⁸⁶  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 ¹³⁸⁷  some miraculous sign. ¹³⁸⁸  23:9 So ¹³⁸⁹  Herod ¹³⁹⁰  questioned him at considerable length; Jesus ¹³⁹¹  gave him no answer. 23:10 The chief priests and the experts in the law ¹³⁹²  were there, vehemently accusing him. ¹³⁹³  23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ¹³⁹⁴  dressing him in elegant clothes, ¹³⁹⁵  Herod ¹³⁹⁶  sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, ¹³⁹⁷  for prior to this they had been enemies. ¹³⁹⁸ 

Jesus Brought Before the Crowd

23:13 Then ¹³⁹⁹  Pilate called together the chief priests, the ¹⁴⁰⁰  rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading ¹⁴⁰¹  the people. When I examined him before you, I ¹⁴⁰²  did not find this man guilty ¹⁴⁰³  of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ¹⁴⁰⁴  deserving death. ¹⁴⁰⁵  23:16 I will therefore have him flogged ¹⁴⁰⁶  and release him.”

23:17 [[EMPTY]] ¹⁴⁰⁷ 

23:18 But they all shouted out together, ¹⁴⁰⁸  “Take this man ¹⁴⁰⁹  away! Release Barabbas for us!” 23:19 (This ¹⁴¹⁰  was a man who had been thrown into prison for an insurrection ¹⁴¹¹  started in the city, and for murder.) ¹⁴¹²  23:20 Pilate addressed them once again because he wanted ¹⁴¹³  to release Jesus. 23:21 But they kept on shouting, ¹⁴¹⁴  “Crucify, crucify ¹⁴¹⁵  him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ¹⁴¹⁶  of no crime deserving death. ¹⁴¹⁷  I will therefore flog ¹⁴¹⁸  him and release him.” 23:23 But they were insistent, ¹⁴¹⁹  demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So ¹⁴²⁰  Pilate ¹⁴²¹  decided ¹⁴²²  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 ¹⁴²³  to their will. ¹⁴²⁴ 

The Crucifixion

23:26 As ¹⁴²⁵  they led him away, they seized Simon of Cyrene, ¹⁴²⁶  who was coming in from the country. ¹⁴²⁷  They placed the cross on his back and made him carry it behind Jesus. ¹⁴²⁸  23:27 A great number of the people followed him, among them women ¹⁴²⁹  who were mourning ¹⁴³⁰  and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ¹⁴³¹  do not weep for me, but weep for yourselves ¹⁴³²  and for your children. 23:29 For this is certain: ¹⁴³³  The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ ¹⁴³⁴  23:30 Then they will begin to say to the mountains, ¹⁴³⁵  ‘Fall on us!’ and to the hills, ‘Cover us!’ ¹⁴³⁶  23:31 For if such things are done ¹⁴³⁷  when the wood is green, what will happen when it is dry?” ¹⁴³⁸ 

23:32 Two other criminals ¹⁴³⁹  were also led away to be executed with him. 23:33 So ¹⁴⁴⁰  when they came to the place that is called “The Skull,” ¹⁴⁴¹  they crucified ¹⁴⁴²  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.”] ¹⁴⁴³  Then ¹⁴⁴⁴  they threw dice ¹⁴⁴⁵  to divide his clothes. ¹⁴⁴⁶  23:35 The people also stood there watching, but the rulers ridiculed ¹⁴⁴⁷  him, saying, “He saved others. Let him save ¹⁴⁴⁸  himself if ¹⁴⁴⁹  he is the Christ ¹⁴⁵⁰  of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, ¹⁴⁵¹  23:37 and saying, “If ¹⁴⁵²  you are the king of the Jews, save yourself!” 23:38 There was also an inscription ¹⁴⁵³  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 ¹⁴⁵⁴  you the Christ? ¹⁴⁵⁵  Save yourself and us!” 23:40 But the other rebuked him, saying, ¹⁴⁵⁶  “Don’t ¹⁴⁵⁷  you fear God, since you are under the same sentence of condemnation? ¹⁴⁵⁸  23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ¹⁴⁵⁹  wrong.” 23:42 Then ¹⁴⁶⁰  he said, “Jesus, remember me ¹⁴⁶¹  when you come in ¹⁴⁶²  your kingdom.” 23:43 And Jesus ¹⁴⁶³  said to him, “I tell you the truth, ¹⁴⁶⁴  today ¹⁴⁶⁵  you will be with me in paradise.” ¹⁴⁶⁶ 

23:44 It was now ¹⁴⁶⁷  about noon, ¹⁴⁶⁸  and darkness came over the whole land until three in the afternoon, ¹⁴⁶⁹  23:45 because the sun’s light failed. ¹⁴⁷⁰  The temple curtain ¹⁴⁷¹  was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ¹⁴⁷²  And after he said this he breathed his last.

23:47 Now when the centurion ¹⁴⁷³  saw what had happened, he praised God and said, “Certainly this man was innocent!” ¹⁴⁷⁴  23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ¹⁴⁷⁵  23:49 And all those who knew Jesus ¹⁴⁷⁶  stood at a distance, and the women who had followed him from Galilee saw ¹⁴⁷⁷  these things.

Jesus’ Burial

23:50 Now ¹⁴⁷⁸  there was a man named Joseph who was a member of the council, ¹⁴⁷⁹  a good and righteous man. 23:51 (He ¹⁴⁸⁰  had not consented ¹⁴⁸¹  to their plan and action.) He ¹⁴⁸²  was from the Judean town ¹⁴⁸³  of Arimathea, and was looking forward to ¹⁴⁸⁴  the kingdom of God. ¹⁴⁸⁵  23:52 He went to Pilate and asked for the body ¹⁴⁸⁶  of Jesus. 23:53 Then ¹⁴⁸⁷  he took it down, wrapped it in a linen cloth, ¹⁴⁸⁸  and placed it ¹⁴⁸⁹  in a tomb cut out of the rock, ¹⁴⁹⁰  where no one had yet been buried. ¹⁴⁹¹  23:54 It was the day of preparation ¹⁴⁹²  and the Sabbath was beginning. ¹⁴⁹³  23:55 The ¹⁴⁹⁴  women who had accompanied Jesus ¹⁴⁹⁵  from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then ¹⁴⁹⁶  they returned and prepared aromatic spices ¹⁴⁹⁷  and perfumes. ¹⁴⁹⁸ 

On the Sabbath they rested according to the commandment. ¹⁴⁹⁹ 

The Resurrection

24:1 Now on the first day ¹⁵⁰⁰  of the week, at early dawn, the women ¹⁵⁰¹  went to the tomb, taking the aromatic spices ¹⁵⁰²  they had prepared. 24:2 They ¹⁵⁰³  found that the stone had been rolled away from the tomb, ¹⁵⁰⁴  24:3 but when they went in, they did not find the body of the Lord Jesus. ¹⁵⁰⁵  24:4 While ¹⁵⁰⁶  they were perplexed ¹⁵⁰⁷  about this, suddenly ¹⁵⁰⁸  two men stood beside them in dazzling ¹⁵⁰⁹  attire. 24:5 The ¹⁵¹⁰  women ¹⁵¹¹  were terribly frightened ¹⁵¹²  and bowed ¹⁵¹³  their faces to the ground, but the men said to them, “Why do you look for the living ¹⁵¹⁴  among the dead? 24:6 He is not here, but has been raised! ¹⁵¹⁵  Remember how he told you, while he was still in Galilee, ¹⁵¹⁶  24:7 that ¹⁵¹⁷  the Son of Man must be delivered ¹⁵¹⁸  into the hands of sinful men, ¹⁵¹⁹  and be crucified, ¹⁵²⁰  and on the third day rise again.” ¹⁵²¹  24:8 Then ¹⁵²²  the women remembered his words, ¹⁵²³  24:9 and when they returned from the tomb they told all these things to the eleven ¹⁵²⁴  and to all the rest. 24:10 Now it was Mary Magdalene, ¹⁵²⁵  Joanna, ¹⁵²⁶  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 ¹⁵²⁷  to them, and they did not believe them. 24:12 But Peter got up and ran to the tomb. ¹⁵²⁸  He bent down ¹⁵²⁹  and saw only the strips of linen cloth; ¹⁵³⁰  then he went home, ¹⁵³¹  wondering ¹⁵³²  what had happened. ¹⁵³³ 

Jesus Walks the Road to Emmaus

24:13 Now ¹⁵³⁴  that very day two of them ¹⁵³⁵  were on their way to a village called Emmaus, about seven miles ¹⁵³⁶  from Jerusalem. ¹⁵³⁷  24:14 They ¹⁵³⁸  were talking to each other about all the things that had happened. 24:15 While ¹⁵³⁹  they were talking and debating ¹⁵⁴⁰  these things, ¹⁵⁴¹  Jesus himself approached and began to accompany them 24:16 (but their eyes were kept ¹⁵⁴²  from recognizing ¹⁵⁴³  him). ¹⁵⁴⁴  24:17 Then ¹⁵⁴⁵  he said to them, “What are these matters ¹⁵⁴⁶  you are discussing so intently ¹⁵⁴⁷  as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, ¹⁵⁴⁸  “Are you the only visitor to Jerusalem who doesn’t know ¹⁵⁴⁹  the things that have happened there ¹⁵⁵⁰  in these days?” 24:19 He ¹⁵⁵¹  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ¹⁵⁵²  who, with his powerful deeds and words, proved to be a prophet ¹⁵⁵³  before God and all the people; 24:20 and how our chief priests and rulers handed him over ¹⁵⁵⁴  to be condemned to death, and crucified ¹⁵⁵⁵  him. 24:21 But we had hoped ¹⁵⁵⁶  that he was the one who was going to redeem ¹⁵⁵⁷  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. ¹⁵⁵⁸  They ¹⁵⁵⁹  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, ¹⁵⁶⁰  who said he was alive. 24:24 Then ¹⁵⁶¹  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.” ¹⁵⁶²  24:25 So ¹⁵⁶³  he said to them, “You ¹⁵⁶⁴  foolish people ¹⁵⁶⁵  – how slow of heart ¹⁵⁶⁶  to believe ¹⁵⁶⁷  all that the prophets have spoken! 24:26 Wasn’t ¹⁵⁶⁸  it necessary ¹⁵⁶⁹  for the Christ ¹⁵⁷⁰  to suffer these things and enter into his glory?” 24:27 Then ¹⁵⁷¹  beginning with Moses and all the prophets, ¹⁵⁷²  he interpreted to them the things written about ¹⁵⁷³  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, ¹⁵⁷⁴  24:29 but they urged him, ¹⁵⁷⁵  “Stay with us, because it is getting toward evening and the day is almost done.” So ¹⁵⁷⁶  he went in to stay with them.

24:30 When ¹⁵⁷⁷  he had taken his place at the table ¹⁵⁷⁸  with them, he took the bread, blessed and broke it, ¹⁵⁷⁹  and gave it to them. 24:31 At this point ¹⁵⁸⁰  their eyes were opened and they recognized ¹⁵⁸¹  him. ¹⁵⁸²  Then ¹⁵⁸³  he vanished out of their sight. 24:32 They ¹⁵⁸⁴  said to each other, “Didn’t ¹⁵⁸⁵  our hearts ¹⁵⁸⁶  burn within us ¹⁵⁸⁷  while he was speaking with us on the road, while he was explaining ¹⁵⁸⁸  the scriptures to us?” 24:33 So ¹⁵⁸⁹  they got up that very hour and returned to Jerusalem. ¹⁵⁹⁰  They ¹⁵⁹¹  found the eleven and those with them gathered together 24:34 and ¹⁵⁹²  saying, “The Lord has really risen, and has appeared to Simon!” ¹⁵⁹³  24:35 Then they told what had happened on the road, ¹⁵⁹⁴  and how they recognized him ¹⁵⁹⁵  when he broke the bread.

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ¹⁵⁹⁶  himself stood among them and said to them, “Peace be with you.” ¹⁵⁹⁷  24:37 But they were startled and terrified, thinking ¹⁵⁹⁸  they saw a ghost. ¹⁵⁹⁹  24:38 Then ¹⁶⁰⁰  he said to them, “Why are you frightened, ¹⁶⁰¹  and why do doubts ¹⁶⁰²  arise in your hearts? 24:39 Look at my hands and my feet; it’s me! ¹⁶⁰³  Touch me and see; a ghost ¹⁶⁰⁴  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. ¹⁶⁰⁵  24:41 And while they still could not believe it ¹⁶⁰⁶  (because of their joy) and were amazed, ¹⁶⁰⁷  he said to them, “Do you have anything here to eat?” ¹⁶⁰⁸  24:42 So ¹⁶⁰⁹  they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.

Jesus’ Final Commission

24:44 Then ¹⁶¹⁰  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ¹⁶¹¹  in the law of Moses and the prophets and the psalms ¹⁶¹²  must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, ¹⁶¹³  24:46 and said to them, “Thus it stands written that the Christ ¹⁶¹⁴  would suffer ¹⁶¹⁵  and would rise from the dead on the third day, 24:47 and repentance ¹⁶¹⁶  for the forgiveness of sins would be proclaimed ¹⁶¹⁷  in his name to all nations, ¹⁶¹⁸  beginning from Jerusalem. ¹⁶¹⁹  24:48 You are witnesses ¹⁶²⁰  of these things. 24:49 And look, I am sending you ¹⁶²¹  what my Father promised. ¹⁶²²  But stay in the city ¹⁶²³  until you have been clothed with power ¹⁶²⁴  from on high.”

Jesus’ Departure

24:50 Then ¹⁶²⁵  Jesus ¹⁶²⁶  led them out as far as Bethany, ¹⁶²⁷  and lifting up his hands, he blessed them. 24:51 Now ¹⁶²⁸  during the blessing ¹⁶²⁹  he departed ¹⁶³⁰  and was taken up into heaven. ¹⁶³¹  24:52 So ¹⁶³²  they worshiped ¹⁶³³  him and returned to Jerusalem with great joy, ¹⁶³⁴  24:53 and were continually in the temple courts ¹⁶³⁵  blessing ¹⁶³⁶  God. ¹⁶³⁷ 

Lukas 24:25-35

24:25 So ¹⁶³⁸  he said to them, “You ¹⁶³⁹  foolish people ¹⁶⁴⁰  – how slow of heart ¹⁶⁴¹  to believe ¹⁶⁴²  all that the prophets have spoken! 24:26 Wasn’t ¹⁶⁴³  it necessary ¹⁶⁴⁴  for the Christ ¹⁶⁴⁵  to suffer these things and enter into his glory?” 24:27 Then ¹⁶⁴⁶  beginning with Moses and all the prophets, ¹⁶⁴⁷  he interpreted to them the things written about ¹⁶⁴⁸  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, ¹⁶⁴⁹  24:29 but they urged him, ¹⁶⁵⁰  “Stay with us, because it is getting toward evening and the day is almost done.” So ¹⁶⁵¹  he went in to stay with them.

24:30 When ¹⁶⁵²  he had taken his place at the table ¹⁶⁵³  with them, he took the bread, blessed and broke it, ¹⁶⁵⁴  and gave it to them. 24:31 At this point ¹⁶⁵⁵  their eyes were opened and they recognized ¹⁶⁵⁶  him. ¹⁶⁵⁷  Then ¹⁶⁵⁸  he vanished out of their sight. 24:32 They ¹⁶⁵⁹  said to each other, “Didn’t ¹⁶⁶⁰  our hearts ¹⁶⁶¹  burn within us ¹⁶⁶²  while he was speaking with us on the road, while he was explaining ¹⁶⁶³  the scriptures to us?” 24:33 So ¹⁶⁶⁴  they got up that very hour and returned to Jerusalem. ¹⁶⁶⁵  They ¹⁶⁶⁶  found the eleven and those with them gathered together 24:34 and ¹⁶⁶⁷  saying, “The Lord has really risen, and has appeared to Simon!” ¹⁶⁶⁸  24:35 Then they told what had happened on the road, ¹⁶⁶⁹  and how they recognized him ¹⁶⁷⁰  when he broke the bread.

Lukas 24:24

24:24 Then ¹⁶⁷¹  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.” ¹⁶⁷² 

Lukas 1:1-80

Explanatory Preface

1:1 Now ¹⁶⁷³  many have undertaken to compile an account ¹⁶⁷⁴  of the things ¹⁶⁷⁵  that have been fulfilled ¹⁶⁷⁶  among us, 1:2 like the accounts ¹⁶⁷⁷  passed on ¹⁶⁷⁸  to us by those who were eyewitnesses and servants of the word ¹⁶⁷⁹  from the beginning. ¹⁶⁸⁰  1:3 So ¹⁶⁸¹  it seemed good to me as well, ¹⁶⁸²  because I have followed ¹⁶⁸³  all things carefully from the beginning, to write an orderly account ¹⁶⁸⁴  for you, most excellent Theophilus, 1:4 so that you may know for certain ¹⁶⁸⁵  the things you were taught. ¹⁶⁸⁶ 

Birth Announcement of John the Baptist

1:5 During the reign ¹⁶⁸⁷  of Herod ¹⁶⁸⁸  king of Judea, there lived a priest named Zechariah who belonged to ¹⁶⁸⁹  the priestly division of Abijah, ¹⁶⁹⁰  and he had a wife named Elizabeth, ¹⁶⁹¹  who was a descendant of Aaron. ¹⁶⁹²  1:6 They ¹⁶⁹³  were both righteous in the sight of God, following ¹⁶⁹⁴  all the commandments and ordinances of the Lord blamelessly. ¹⁶⁹⁵  1:7 But they did not have a child, because Elizabeth was barren, ¹⁶⁹⁶  and they were both very old. ¹⁶⁹⁷ 

1:8 Now ¹⁶⁹⁸  while Zechariah ¹⁶⁹⁹  was serving as priest before God when his division was on duty, ¹⁷⁰⁰  1:9 he was chosen by lot, according to the custom of the priesthood, ¹⁷⁰¹  to enter ¹⁷⁰²  the holy place ¹⁷⁰³  of the Lord and burn incense. 1:10 Now ¹⁷⁰⁴  the whole crowd ¹⁷⁰⁵  of people were praying outside at the hour of the incense offering. ¹⁷⁰⁶  1:11 An ¹⁷⁰⁷  angel of the Lord, ¹⁷⁰⁸  standing on the right side of the altar of incense, appeared ¹⁷⁰⁹  to him. 1:12 And Zechariah, visibly shaken when he saw the angel, ¹⁷¹⁰  was seized with fear. ¹⁷¹¹  1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ¹⁷¹²  and your wife Elizabeth will bear you a son; you ¹⁷¹³  will name him John. ¹⁷¹⁴  1:14 Joy and gladness will come ¹⁷¹⁵  to you, and many will rejoice at ¹⁷¹⁶  his birth, ¹⁷¹⁷  1:15 for he will be great in the sight of ¹⁷¹⁸  the Lord. He ¹⁷¹⁹  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ¹⁷²⁰  1:16 He ¹⁷²¹  will turn ¹⁷²²  many of the people ¹⁷²³  of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord ¹⁷²⁴  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ¹⁷²⁵  to make ready for the Lord a people prepared for him.”

1:18 Zechariah ¹⁷²⁶  said to the angel, “How can I be sure of this? ¹⁷²⁷  For I am an old man, and my wife is old as well.” ¹⁷²⁸  1:19 The ¹⁷²⁹  angel answered him, “I am Gabriel, who stands ¹⁷³⁰  in the presence of God, and I was sent to speak to you and to bring ¹⁷³¹  you this good news. 1:20 And now, ¹⁷³²  because you did not believe my words, which will be fulfilled in their time, ¹⁷³³  you will be silent, unable to speak, ¹⁷³⁴  until the day these things take place.”

1:21 Now ¹⁷³⁵  the people were waiting for Zechariah, and they began to wonder ¹⁷³⁶  why he was delayed in the holy place. ¹⁷³⁷  1:22 When ¹⁷³⁸  he came out, he was not able to speak to them. They ¹⁷³⁹  realized that he had seen a vision ¹⁷⁴⁰  in the holy place, ¹⁷⁴¹  because ¹⁷⁴²  he was making signs to them and remained unable to speak. ¹⁷⁴³  1:23 When his time of service was over, ¹⁷⁴⁴  he went to his home.

1:24 After some time ¹⁷⁴⁵  his wife Elizabeth became pregnant, ¹⁷⁴⁶  and for five months she kept herself in seclusion. ¹⁷⁴⁷  She said, ¹⁷⁴⁸  1:25 “This is what ¹⁷⁴⁹  the Lord has done for me at the time ¹⁷⁵⁰  when he has been gracious to me, ¹⁷⁵¹  to take away my disgrace ¹⁷⁵²  among people.” ¹⁷⁵³ 

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ¹⁷⁵⁴  the angel Gabriel ¹⁷⁵⁵  was sent by ¹⁷⁵⁶  God to a town of Galilee called Nazareth, ¹⁷⁵⁷  1:27 to a virgin engaged ¹⁷⁵⁸  to a man whose name was Joseph, a descendant of David, ¹⁷⁵⁹  and the virgin’s name was Mary. 1:28 The ¹⁷⁶⁰  angel ¹⁷⁶¹  came ¹⁷⁶²  to her and said, “Greetings, favored one, ¹⁷⁶³  the Lord is with you!” ¹⁷⁶⁴  1:29 But ¹⁷⁶⁵  she was greatly troubled ¹⁷⁶⁶  by his words and began to wonder about the meaning of this greeting. ¹⁷⁶⁷  1:30 So ¹⁷⁶⁸  the angel said to her, “Do not be afraid, ¹⁷⁶⁹  Mary, for you have found favor ¹⁷⁷⁰  with God! 1:31 Listen: ¹⁷⁷¹  You will become pregnant ¹⁷⁷²  and give birth to ¹⁷⁷³  a son, and you will name him ¹⁷⁷⁴  Jesus. ¹⁷⁷⁵  1:32 He ¹⁷⁷⁶  will be great, ¹⁷⁷⁷  and will be called the Son of the Most High, ¹⁷⁷⁸  and the Lord God will give him the throne of his father ¹⁷⁷⁹  David. 1:33 He ¹⁷⁸⁰  will reign over the house of Jacob ¹⁷⁸¹  forever, and his kingdom will never end.” 1:34 Mary ¹⁷⁸²  said to the angel, “How will this be, since I have not had sexual relations with ¹⁷⁸³  a man?” 1:35 The angel replied, ¹⁷⁸⁴  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ¹⁷⁸⁵  you. Therefore the child ¹⁷⁸⁶  to be born ¹⁷⁸⁷  will be holy; ¹⁷⁸⁸  he will be called the Son of God.

1:36 “And look, ¹⁷⁸⁹  your relative ¹⁷⁹⁰  Elizabeth has also become pregnant with ¹⁷⁹¹  a son in her old age – although she was called barren, she is now in her sixth month! ¹⁷⁹²  1:37 For nothing ¹⁷⁹³  will be impossible with God.” 1:38 So ¹⁷⁹⁴  Mary said, “Yes, ¹⁷⁹⁵  I am a servant ¹⁷⁹⁶  of the Lord; let this happen to me ¹⁷⁹⁷  according to your word.” ¹⁷⁹⁸  Then ¹⁷⁹⁹  the angel departed from her.

Mary and Elizabeth

1:39 In those days ¹⁸⁰⁰  Mary got up and went hurriedly into the hill country, to a town of Judah, ¹⁸⁰¹  1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When ¹⁸⁰²  Elizabeth heard Mary’s greeting, the baby leaped ¹⁸⁰³  in her ¹⁸⁰⁴  womb, and Elizabeth was filled with the Holy Spirit. ¹⁸⁰⁵  1:42 She ¹⁸⁰⁶  exclaimed with a loud voice, ¹⁸⁰⁷  “Blessed are you among women, ¹⁸⁰⁸  and blessed is the child ¹⁸⁰⁹  in your womb! 1:43 And who am I ¹⁸¹⁰  that the mother of my Lord should come and visit me? 1:44 For the instant ¹⁸¹¹  the sound of your greeting reached my ears, ¹⁸¹²  the baby in my womb leaped for joy. ¹⁸¹³  1:45 And blessed ¹⁸¹⁴  is she who believed that ¹⁸¹⁵  what was spoken to her by ¹⁸¹⁶  the Lord would be fulfilled.” ¹⁸¹⁷ 

Mary’s Hymn of Praise

1:46 And Mary ¹⁸¹⁸  said, ¹⁸¹⁹ 

“My soul exalts ¹⁸²⁰  the Lord, ¹⁸²¹ 

1:47 and my spirit has begun to rejoice ¹⁸²²  in God my Savior,

1:48 because he has looked upon the humble state of his servant. ¹⁸²³ 

For ¹⁸²⁴  from now on ¹⁸²⁵  all generations will call me blessed, ¹⁸²⁶ 

1:49 because he who is mighty ¹⁸²⁷  has done great things for me, and holy is his name;

1:50 from ¹⁸²⁸  generation to generation he is merciful ¹⁸²⁹  to those who fear ¹⁸³⁰  him.

1:51 He has demonstrated power ¹⁸³¹  with his arm; he has scattered those whose pride wells up from the sheer arrogance ¹⁸³²  of their hearts.

1:52 He has brought down the mighty ¹⁸³³  from their thrones, and has lifted up those of lowly position; ¹⁸³⁴ 

1:53 he has filled the hungry with good things, ¹⁸³⁵  and has sent the rich away empty. ¹⁸³⁶ 

1:54 He has helped his servant Israel, remembering ¹⁸³⁷  his mercy, ¹⁸³⁸ 

1:55 as he promised ¹⁸³⁹  to our ancestors, ¹⁸⁴⁰  to Abraham and to his descendants ¹⁸⁴¹  forever.”

1:56 So ¹⁸⁴²  Mary stayed with Elizabeth ¹⁸⁴³  about three months ¹⁸⁴⁴  and then returned to her home.

The Birth of John

1:57 Now the time came ¹⁸⁴⁵  for Elizabeth to have her baby, ¹⁸⁴⁶  and she gave birth to a son. 1:58 Her ¹⁸⁴⁷  neighbors and relatives heard that the Lord had shown ¹⁸⁴⁸  great mercy to her, and they rejoiced ¹⁸⁴⁹  with her.

1:59 On ¹⁸⁵⁰  the eighth day ¹⁸⁵¹  they came to circumcise the child, and they wanted to name ¹⁸⁵²  him Zechariah after his father. 1:60 But ¹⁸⁵³  his mother replied, ¹⁸⁵⁴  “No! He must be named ¹⁸⁵⁵  John.” ¹⁸⁵⁶  1:61 They ¹⁸⁵⁷  said to her, “But ¹⁸⁵⁸  none of your relatives bears this name.” ¹⁸⁵⁹  1:62 So ¹⁸⁶⁰  they made signs to the baby’s ¹⁸⁶¹  father, ¹⁸⁶²  inquiring what he wanted to name his son. ¹⁸⁶³  1:63 He ¹⁸⁶⁴  asked for a writing tablet ¹⁸⁶⁵  and wrote, ¹⁸⁶⁶  “His name is John.” And they were all amazed. ¹⁸⁶⁷  1:64 Immediately ¹⁸⁶⁸  Zechariah’s ¹⁸⁶⁹  mouth was opened and his tongue ¹⁸⁷⁰  released, ¹⁸⁷¹  and he spoke, blessing God. 1:65 All ¹⁸⁷²  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All ¹⁸⁷³  who heard these things ¹⁸⁷⁴  kept them in their hearts, ¹⁸⁷⁵  saying, “What then will this child be?” ¹⁸⁷⁶  For the Lord’s hand ¹⁸⁷⁷  was indeed with him.

Zechariah’s Praise and Prediction

1:67 Then ¹⁸⁷⁸  his father Zechariah was filled with the Holy Spirit and prophesied, ¹⁸⁷⁹ 

1:68 “Blessed ¹⁸⁸⁰  be the Lord God of Israel,

because he has come to help ¹⁸⁸¹  and has redeemed ¹⁸⁸²  his people.

1:69 For ¹⁸⁸³  he has raised up ¹⁸⁸⁴  a horn of salvation ¹⁸⁸⁵  for us in the house of his servant David, ¹⁸⁸⁶ 

1:70 as he spoke through the mouth of his holy prophets from long ago, ¹⁸⁸⁷ 

1:71 that we should be saved ¹⁸⁸⁸  from our enemies, ¹⁸⁸⁹ 

and from the hand of all who hate us.

1:72 He has done this ¹⁸⁹⁰  to show mercy ¹⁸⁹¹  to our ancestors, ¹⁸⁹² 

and to remember his holy covenant ¹⁸⁹³  –

1:73 the oath ¹⁸⁹⁴  that he swore to our ancestor ¹⁸⁹⁵  Abraham.

This oath grants ¹⁸⁹⁶ 

1:74 that we, being rescued from the hand of our ¹⁸⁹⁷  enemies,

may serve him without fear, ¹⁸⁹⁸ 

1:75 in holiness and righteousness ¹⁸⁹⁹  before him for as long as we live. ¹⁹⁰⁰ 

1:76 And you, child, ¹⁹⁰¹  will be called the prophet ¹⁹⁰²  of the Most High. ¹⁹⁰³ 

For you will go before ¹⁹⁰⁴  the Lord to prepare his ways, ¹⁹⁰⁵ 

1:77 to give his people knowledge of salvation ¹⁹⁰⁶  through the forgiveness ¹⁹⁰⁷  of their sins.

1:78 Because of ¹⁹⁰⁸  our God’s tender mercy ¹⁹⁰⁹ 

the dawn ¹⁹¹⁰  will break ¹⁹¹¹  upon us from on high

1:79 to give light to those who sit in darkness and in the shadow of death, ¹⁹¹² 

to guide our feet into the way ¹⁹¹³  of peace.”

1:80 And the child kept growing ¹⁹¹⁴  and becoming strong ¹⁹¹⁵  in spirit, and he was in the wilderness ¹⁹¹⁶  until the day he was revealed ¹⁹¹⁷  to Israel.

Lukas 24:44-53

Jesus’ Final Commission

24:44 Then ¹⁹¹⁸  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ¹⁹¹⁹  in the law of Moses and the prophets and the psalms ¹⁹²⁰  must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, ¹⁹²¹  24:46 and said to them, “Thus it stands written that the Christ ¹⁹²²  would suffer ¹⁹²³  and would rise from the dead on the third day, 24:47 and repentance ¹⁹²⁴  for the forgiveness of sins would be proclaimed ¹⁹²⁵  in his name to all nations, ¹⁹²⁶  beginning from Jerusalem. ¹⁹²⁷  24:48 You are witnesses ¹⁹²⁸  of these things. 24:49 And look, I am sending you ¹⁹²⁹  what my Father promised. ¹⁹³⁰  But stay in the city ¹⁹³¹  until you have been clothed with power ¹⁹³²  from on high.”

Jesus’ Departure

24:50 Then ¹⁹³³  Jesus ¹⁹³⁴  led them out as far as Bethany, ¹⁹³⁵  and lifting up his hands, he blessed them. 24:51 Now ¹⁹³⁶  during the blessing ¹⁹³⁷  he departed ¹⁹³⁸  and was taken up into heaven. ¹⁹³⁹  24:52 So ¹⁹⁴⁰  they worshiped ¹⁹⁴¹  him and returned to Jerusalem with great joy, ¹⁹⁴²  24:53 and were continually in the temple courts ¹⁹⁴³  blessing ¹⁹⁴⁴  God. ¹⁹⁴⁵ 

[24:1]  ¹ sn The first day of the week is the day after the Sabbath.

[24:1]  ² tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ³ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[24:2]  ⁴ tn Here δέ (de) has not been translated.

[24:2]  ⁵ 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]  ⁶ 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 Ë^1,13 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]  ⁷ 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]  ⁸ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ⁹ tn Grk “behold.”

[24:4]  ¹⁰ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

[24:5]  ¹¹ tn Here δέ (de) has not been translated.

[24:5]  ¹² 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]  ¹³ tn Or “They were extremely afraid.”

[24:5]  ¹⁴ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ¹⁵ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:6]  ¹⁶ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn See Luke 9:22, 44; 13:33.

[24:7]  ²⁰ 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]  ²¹ sn See the note on crucify in 23:21.

[24:7]  ²² tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:8]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:8]  ²⁴ sn On his words see Luke 9:22.

[24:9]  ²⁵ sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

[24:10]  ²⁶ 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]  ²⁷ sn On Joanna see Luke 8:1-3.

[24:11]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ³⁴ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

[24:24]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ³⁶ 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.

[12:1]  ³⁷ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ³⁹ 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]  ⁴⁰ sn See the note on Pharisees in 5:17.

[12:1]  ⁴¹ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:2]  ⁴² tn Or “concealed.”

[12:2]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Here δέ (de) has not been translated.

[12:4]  ⁴⁹ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:5]  ⁵⁰ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ⁵¹ 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]  ⁵² tn The direct object (“you”) is understood.

[12:5]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[12:8]  ⁵⁶ tn Here δέ (de) has not been translated.

[12:8]  ⁵⁷ tn Or “confesses.”

[12:8]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[12:11]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Grk “in that very hour” (an idiom).

[12:12]  ⁶⁶ tn Grk “what it is necessary to say.”

[12:13]  ⁶⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ⁶⁸ 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]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ⁷⁰ 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]  ⁷¹ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[12:15]  ⁷² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ⁷³ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ⁷⁴ 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]  ⁷⁵ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁷⁶ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁷⁷ tn Or “yielded a plentiful harvest.”

[12:17]  ⁷⁸ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ⁷⁹ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ⁸⁰ 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]  ⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ⁸² sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:19]  ⁸³ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ⁹⁰ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,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]  ⁹¹ tn Or “do not be anxious.”

[12:22]  ⁹² tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ⁹³ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[12:24]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ tn Or “by being anxious.”

[12:25]  ⁹⁷ 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]  ⁹⁸ tn This is a first class condition in the Greek text.

[12:26]  ⁹⁹ tn Or “why are you anxious for.”

[12:27]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² tn This is a first class condition in the Greek text.

[12:28]  ¹⁰³ tn Grk “grass in the field.”

[12:28]  ¹⁰⁴ tn Grk “which is in the field today.”

[12:28]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ¹⁰⁸ 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]  ¹⁰⁹ 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.

[12:30]  ¹¹⁰ tn Grk “seek.”

[12:31]  ¹¹¹ tn Grk “seek,” but in the sense of the previous verses.

[12:31]  ¹¹² tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

[12:31]  ¹¹³ 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]  ¹¹⁴ tn Or perhaps, “your Father chooses.”

[12:33]  ¹¹⁵ 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]  ¹¹⁶ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ¹¹⁷ tn Grk “in the heavens.”

[12:33]  ¹¹⁸ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ¹¹⁹ 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]  ¹²⁰ sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.

[12:35]  ¹²¹ 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]  ¹²² sn Keep your lamps burning means to be ready at all times.

[12:36]  ¹²³ 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]  ¹²⁴ sn An ancient wedding celebration could last for days (Tob 11:18).

[12:37]  ¹²⁵ tn See the note on the word “slave” in 7:2.

[12:37]  ¹²⁶ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ¹²⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ¹²⁸ tn See v. 35 (same verb).

[12:37]  ¹²⁹ 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]  ¹³⁰ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ¹³¹ 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]  ¹³² 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]  ¹³³ 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]  ¹³⁴ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:39]  ¹³⁵ 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]  ¹³⁶ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[12:40]  ¹³⁷ 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]  ¹³⁸ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ¹³⁹ 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]  ¹⁴⁰ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ¹⁴¹ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ¹⁴² tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:43]  ¹⁴³ tn See the note on the word “slave” in 7:2.

[12:43]  ¹⁴⁴ tn That is, doing his job, doing what he is supposed to be doing.

[12:44]  ¹⁴⁵ tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

[12:44]  ¹⁴⁶ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

[12:45]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ tn Grk “should say in his heart.”

[12:45]  ¹⁵⁰ tn Or “is taking a long time.”

[12:45]  ¹⁵¹ 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]  ¹⁵² tn The word “other” is not in the Greek text, but is implied.

[12:45]  ¹⁵³ 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]  ¹⁵⁴ 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]  ¹⁵⁵ 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]  ¹⁵⁶ tn Here δέ (de) has not been translated.

[12:47]  ¹⁵⁷ 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]  ¹⁵⁸ 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]  ¹⁵⁹ tn Grk “blows.”

[12:48]  ¹⁶⁰ tn Grk “will receive few (blows).”

[12:48]  ¹⁶¹ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ¹⁶² sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ¹⁶³ tn Grk “they will ask even more.”

[12:49]  ¹⁶⁴ 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]  ¹⁶⁵ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[12:50]  ¹⁶⁶ 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]  ¹⁶⁷ tn Grk “to be baptized with.”

[12:51]  ¹⁶⁸ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[12:52]  ¹⁶⁹ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[12:53]  ¹⁷⁰ 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]  ¹⁷¹ 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]  ¹⁷² sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ¹⁷³ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[12:55]  ¹⁷⁴ sn The south wind comes from the desert, and thus brings scorching heat.

[12:56]  ¹⁷⁵ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ¹⁷⁶ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[12:57]  ¹⁷⁷ 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]  ¹⁷⁸ 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]  ¹⁷⁹ 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]  ¹⁸⁰ 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]  ¹⁸¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹⁸² 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]  ¹⁸³ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ¹⁸⁴ 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]  ¹⁸⁵ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ¹⁸⁶ 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]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:5]  ¹⁹⁰ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ¹⁹¹ tn Grk “similarly.”

[13:6]  ¹⁹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ¹⁹³ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ¹⁹⁴ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:7]  ¹⁹⁵ 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]  ¹⁹⁶ tn Grk “Behold, for.”

[13:7]  ¹⁹⁷ 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]  ¹⁹⁸ 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]  ¹⁹⁹ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 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 ˹ 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]  ²⁰⁰ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ²⁰¹ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:8]  ²⁰² tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ²⁰³ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:9]  ²⁰⁴ 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]  ²⁰⁵ tn Grk “the coming [season].”

[13:9]  ²⁰⁶ tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9]  ²⁰⁷ tn This is a first class condition in the Greek text, showing which of the options is assumed.

[13:10]  ²⁰⁸ sn See the note on synagogues in 4:15.

[13:11]  ²⁰⁹ 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]  ²¹⁰ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ²¹¹ 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]  ²¹² 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]  ²¹³ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ²¹⁴ 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]  ²¹⁵ 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.

[13:12]  ²¹⁶ tn Or “released.”

[13:12]  ²¹⁷ tn Or “sickness.”

[13:13]  ²¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ²¹⁹ sn The healing took place immediately.

[13:14]  ²²⁰ 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]  ²²¹ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ²²² tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:15]  ²²³ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ²²⁴ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ²²⁵ 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]  ²²⁶ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ²²⁷ 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]  ²²⁸ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ²²⁹ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²³⁰ tn Or “bondage”; Grk “bond.”

[13:17]  ²³¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ²³² tn Or “were put to shame.”

[13:17]  ²³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ²³⁴ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ²³⁵ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[13:18]  ²³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ²³⁷ tn Grk “said,” but what follows is a question.

[13:18]  ²³⁸ 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]  ²³⁹ 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]  ²⁴⁰ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:19]  ²⁴¹ sn The mustard seed was noted for its tiny size.

[13:19]  ²⁴² tn Grk “threw.”

[13:19]  ²⁴³ 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]  ²⁴⁴ 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]  ²⁴⁵ 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]  ²⁴⁶ 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]  ²⁴⁷ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20]  ²⁴⁸ 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]  ²⁴⁹ tn Grk “hid in.”

[13:21]  ²⁵⁰ 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]  ²⁵¹ 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]  ²⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ²⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ²⁵⁴ tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ²⁵⁵ tn Or “cities.”

[13:22]  ²⁵⁶ 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]  ²⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:23]  ²⁵⁸ tn Here δέ (de) has not been translated.

[13:23]  ²⁵⁹ tn Grk “said to.”

[13:23]  ²⁶⁰ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ²⁶¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[13:24]  ²⁶² 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]  ²⁶³ 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]  ²⁶⁴ tn Or “the master of the household.”

[13:25]  ²⁶⁵ tn Or “rises,” or “stands up.”

[13:25]  ²⁶⁶ tn Or “Sir.”

[13:25]  ²⁶⁷ tn Grk “Open to us.”

[13:25]  ²⁶⁸ 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]  ²⁶⁹ 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]  ²⁷⁰ sn This term refers to wide streets, and thus suggests the major streets of a city.

[13:27]  ²⁷¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ²⁷² tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[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]  ²⁷³ 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]  ²⁷⁴ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:28]  ²⁷⁵ 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]  ²⁷⁶ 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]  ²⁷⁷ 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]  ²⁷⁸ 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]  ²⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ²⁸⁰ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ²⁸¹ 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]  ²⁸² 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]  ²⁸³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ²⁸⁴ tn Grk “behold.”

[13:30]  ²⁸⁵ 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]  ²⁸⁶ tn Grk “At that very hour.”

[13:31]  ²⁸⁷ sn See the note on Pharisees in 5:17.

[13:31]  ²⁸⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ²⁸⁹ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ²⁹⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[13:32]  ²⁹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ²⁹² tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ²⁹³ 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]  ²⁹⁴ 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]  ²⁹⁵ 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]  ²⁹⁶ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ²⁹⁷ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ²⁹⁸ tn Or “should perish away from.”

[13:33]  ²⁹⁹ 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]  ³⁰⁰ sn The double use of the city’s name betrays intense emotion.

[13:34]  ³⁰¹ 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]  ³⁰² 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]  ³⁰³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ³⁰⁴ tn Grk “you were not willing.”

[13:35]  ³⁰⁵ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ³⁰⁶ 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]  ³⁰⁷ 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]  ³⁰⁸ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ³⁰⁹ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ³¹⁰ sn See the note on Pharisees in 5:17.

[14:1]  ³¹¹ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:2]  ³¹² tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ³¹³ 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]  ³¹⁴ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[14:3]  ³¹⁵ 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]  ³¹⁶ 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]  ³¹⁷ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ³¹⁸ 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]  ³¹⁹ 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]  ³²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ³²¹ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ³²² tn Or “and let him go.”

[14:5]  ³²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ³²⁴ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 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]  ³²⁵ 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]  ³²⁶ 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]  ³²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ³²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ³²⁹ tn Grk “those who were invited.”

[14:7]  ³³⁰ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:8]  ³³¹ 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]  ³³² 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]  ³³³ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[14:9]  ³³⁴ 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]  ³³⁵ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ³³⁶ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:10]  ³³⁷ tn Grk “the one who invited you.”

[14:10]  ³³⁸ tn Grk “Go up higher.” This means to move to a more important place.

[14:11]  ³³⁹ 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]  ³⁴⁰ 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]  ³⁴¹ tn Here δέ (de) has not been translated.

[14:12]  ³⁴² sn That is, the leader of the Pharisees (v. 1).

[14:12]  ³⁴³ 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]  ³⁴⁴ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ³⁴⁵ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ³⁴⁶ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ³⁴⁷ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ³⁴⁸ 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]  ³⁴⁹ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ³⁵⁰ sn The passive verb will be repaid looks at God’s commendation.

[14:15]  ³⁵¹ tn Here δέ (de) has not been translated.

[14:15]  ³⁵² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ³⁵³ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ³⁵⁴ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ³⁵⁵ 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]  ³⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ³⁵⁷ tn Or “dinner.”

[14:16]  ³⁵⁸ 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]  ³⁵⁹ tn The word “guests” is not in the Greek text but is implied.

[14:17]  ³⁶⁰ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ³⁶¹ tn Or “dinner.”

[14:17]  ³⁶² tn See the note on the word “slave” in 7:2.

[14:18]  ³⁶³ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ³⁶⁴ 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]  ³⁶⁵ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ³⁶⁶ 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]  ³⁶⁷ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ³⁶⁸ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ³⁶⁹ 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]  ³⁷⁰ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ³⁷¹ 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]  ³⁷² tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ³⁷³ 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]  ³⁷⁴ 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]  ³⁷⁵ tn Or “town.”

[14:21]  ³⁷⁶ 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]  ³⁷⁷ 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]  ³⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

[14:22]  ³⁷⁹ 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]  ³⁸⁰ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ³⁸¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ³⁸² 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]  ³⁸³ 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]  ³⁸⁴ 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]  ³⁸⁵ 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]  ³⁸⁶ sn So that my house will be filled. God will bless many people.

[14:24]  ³⁸⁷ 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]  ³⁸⁸ 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.

[14:24]  ³⁸⁹ tn Or “dinner.”

[14:25]  ³⁹⁰ 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]  ³⁹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:26]  ³⁹² tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ³⁹³ 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]  ³⁹⁴ 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]  ³⁹⁵ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[14:28]  ³⁹⁶ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ³⁹⁷ 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]  ³⁹⁸ 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]  ³⁹⁹ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ⁴⁰⁰ 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]  ⁴⁰¹ 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]  ⁴⁰² tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[14:30]  ⁴⁰³ tn Grk “make fun of him, saying.”

[14:30]  ⁴⁰⁴ 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]  ⁴⁰⁵ 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]  ⁴⁰⁶ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ⁴⁰⁷ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[14:32]  ⁴⁰⁸ 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]  ⁴⁰⁹ tn Grk “a messenger.”

[14:32]  ⁴¹⁰ 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]  ⁴¹¹ 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]  ⁴¹² 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]  ⁴¹³ 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. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[14:35]  ⁴¹⁴ tn Or “It is not useful” (L&N 65.32).

[14:35]  ⁴¹⁵ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ⁴¹⁶ 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]  ⁴¹⁷ sn See the note on tax collectors in 3:12.

[15:1]  ⁴¹⁸ tn Grk “were drawing near.”

[15:2]  ⁴¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ⁴²⁰ sn See the note on Pharisees in 5:17.

[15:2]  ⁴²¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ⁴²² tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ⁴²³ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[15:3]  ⁴²⁴ 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]  ⁴²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ⁴²⁶ 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]  ⁴²⁷ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[15:4]  ⁴²⁸ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ⁴²⁹ 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]  ⁴³⁰ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ⁴³¹ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ⁴³² 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]  ⁴³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:6]  ⁴³⁴ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ⁴³⁵ 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]  ⁴³⁶ 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]  ⁴³⁷ 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]  ⁴³⁸ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ⁴³⁹ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:8]  ⁴⁴⁰ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁴⁴¹ 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]  ⁴⁴² tn Grk “one coin.”

[15:8]  ⁴⁴³ 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]  ⁴⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ⁴⁴⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ⁴⁴⁶ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ⁴⁴⁷ tn Grk “drachma.”

[15:10]  ⁴⁴⁸ 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]  ⁴⁴⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ⁴⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:12]  ⁴⁵¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ⁴⁵² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁴⁵³ 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]  ⁴⁵⁴ 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]  ⁴⁵⁵ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ⁴⁵⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁴⁵⁷ 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]  ⁴⁵⁸ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ⁴⁵⁹ tn Grk “after not many days.”

[15:13]  ⁴⁶⁰ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ⁴⁶¹ tn Or “estate” (the same word has been translated “estate” in v. 12).

[15:14]  ⁴⁶² 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]  ⁴⁶³ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ⁴⁶⁴ 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]  ⁴⁶⁵ 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]  ⁴⁶⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ⁴⁶⁷ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ⁴⁶⁸ 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]  ⁴⁶⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:17]  ⁴⁷⁰ tn Grk “came to himself” (an idiom).

[15:17]  ⁴⁷¹ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:18]  ⁴⁷² sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ⁴⁷³ sn The phrase against heaven is a circumlocution for God.

[15:18]  ⁴⁷⁴ 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]  ⁴⁷⁵ tn Or “make me.” Here is a sign of total humility.

[15:20]  ⁴⁷⁶ 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]  ⁴⁷⁷ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ⁴⁷⁸ 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]  ⁴⁷⁹ 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]  ⁴⁸⁰ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ⁴⁸¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ⁴⁸² 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]  ⁴⁸³ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ⁴⁸⁴ tn See the note on the word “slave” in 7:2.

[15:22]  ⁴⁸⁵ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ⁴⁸⁶ 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]  ⁴⁸⁷ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23]  ⁴⁸⁸ 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]  ⁴⁸⁹ 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]  ⁴⁹⁰ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[15:24]  ⁴⁹¹ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ⁴⁹² tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:25]  ⁴⁹³ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ⁴⁹⁴ sn This would have been primarily instrumental music, but might include singing as well.

[15:26]  ⁴⁹⁵ 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]  ⁴⁹⁶ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[15:27]  ⁴⁹⁷ 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]  ⁴⁹⁸ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ⁴⁹⁹ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:28]  ⁵⁰⁰ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ⁵⁰¹ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ⁵⁰² sn Ironically the attitude of the older son has left him outside and without joy.

[15:29]  ⁵⁰³ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ⁵⁰⁴ 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]  ⁵⁰⁵ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ⁵⁰⁶ 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]  ⁵⁰⁷ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ⁵⁰⁸ 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]  ⁵⁰⁹ 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]  ⁵¹⁰ sn See note on the phrase “fattened calf” in v. 23.

[15:31]  ⁵¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ⁵¹² tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[15:32]  ⁵¹³ tn Or “necessary.”

[15:32]  ⁵¹⁴ 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]  ⁵¹⁵ 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]  ⁵¹⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁵¹⁷ 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]  ⁵¹⁸ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁵¹⁹ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:2]  ⁵²⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ⁵²¹ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ⁵²² sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ⁵²³ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:3]  ⁵²⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ⁵²⁵ tn Grk “the stewardship,” “the management.”

[16:3]  ⁵²⁶ 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]  ⁵²⁷ 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]  ⁵²⁸ 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]  ⁵²⁹ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:5]  ⁵³⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ⁵³¹ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[16:6]  ⁵³² tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ⁵³³ 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]  ⁵³⁴ 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]  ⁵³⁵ 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]  ⁵³⁶ 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]  ⁵³⁷ 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]  ⁵³⁸ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ⁵³⁹ sn The percentage of reduction may not be as great because of the change in material.

[16:8]  ⁵⁴⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁵⁴¹ 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]  ⁵⁴² 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]  ⁵⁴³ tn Grk “sons” (an idiom).

[16:8]  ⁵⁴⁴ tn Grk “with their own generation.”

[16:8]  ⁵⁴⁵ 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]  ⁵⁴⁶ 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]  ⁵⁴⁷ sn The passive refers to the welcome of heaven.

[16:9]  ⁵⁴⁸ tn Grk “eternal tents” (as dwelling places).

[16:10]  ⁵⁴⁹ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[16:11]  ⁵⁵⁰ tn Or “faithful.”

[16:11]  ⁵⁵¹ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ⁵⁵² 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]  ⁵⁵³ tn Or “faithful.”

[16:12]  ⁵⁵⁴ tn Grk “have not been faithful with what is another’s.”

[16:12]  ⁵⁵⁵ tn Grk “what is your own.”

[16:13]  ⁵⁵⁶ 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]  ⁵⁵⁷ tn Or “and treat [the other] with contempt.”

[16:13]  ⁵⁵⁸ 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]  ⁵⁵⁹ sn See the note on Pharisees in 5:17.

[16:14]  ⁵⁶⁰ 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]  ⁵⁶¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ⁵⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ⁵⁶³ 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]  ⁵⁶⁴ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ⁵⁶⁵ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:16]  ⁵⁶⁶ 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]  ⁵⁶⁷ sn John refers to John the Baptist.

[16:16]  ⁵⁶⁸ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁵⁶⁹ 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]  ⁵⁷⁰ 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]  ⁵⁷¹ tn Or “one small part of a letter” (L&N 33.37).

[16:17]  ⁵⁷² 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]  ⁵⁷³ 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]  ⁵⁷⁴ 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]  ⁵⁷⁵ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[16:20]  ⁵⁷⁶ 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]  ⁵⁷⁷ 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]  ⁵⁷⁸ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[16:21]  ⁵⁷⁹ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ⁵⁸⁰ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ⁵⁸¹ 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]  ⁵⁸² 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]  ⁵⁸³ 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]  ⁵⁸⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ⁵⁸⁵ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23]  ⁵⁸⁶ 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]  ⁵⁸⁷ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ⁵⁸⁸ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ⁵⁸⁹ 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]  ⁵⁹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁵⁹¹ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁵⁹² 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]  ⁵⁹³ 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]  ⁵⁹⁴ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ⁵⁹⁵ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ⁵⁹⁶ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ⁵⁹⁷ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ⁵⁹⁸ 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]  ⁵⁹⁹ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ⁶⁰⁰ tn Grk “between us and you.”

[16:27]  ⁶⁰¹ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ⁶⁰² tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ⁶⁰³ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[16:28]  ⁶⁰⁴ 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]  ⁶⁰⁵ tn Grk “lest they also come.”

[16:29]  ⁶⁰⁶ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ⁶⁰⁷ 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]  ⁶⁰⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ⁶⁰⁹ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ⁶¹⁰ 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]  ⁶¹¹ tn Here δέ (de) has not been translated.

[16:31]  ⁶¹² tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ⁶¹³ 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]  ⁶¹⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ⁶¹⁵ sn See Luke 6:24-26.

[17:2]  ⁶¹⁶ 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]  ⁶¹⁷ 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]  ⁶¹⁸ 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]  ⁶¹⁹ 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]  ⁶²⁰ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ⁶²¹ 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]  ⁶²² tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:4]  ⁶²³ 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]  ⁶²⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ⁶²⁵ 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]  ⁶²⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ⁶²⁷ tn Grk “said.”

[17:6]  ⁶²⁸ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ⁶²⁹ tn Grk “faith as,” “faith like.”

[17:6]  ⁶³⁰ 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]  ⁶³¹ 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]  ⁶³² 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]  ⁶³³ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ⁶³⁴ tn See the note on the word “slave” in 7:2.

[17:7]  ⁶³⁵ 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]  ⁶³⁶ 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]  ⁶³⁷ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ⁶³⁸ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ⁶³⁹ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ⁶⁴⁰ tn Grk “after these things.”

[17:9]  ⁶⁴¹ tn Grk “did what was commanded.”

[17:9]  ⁶⁴² 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]  ⁶⁴³ 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]  ⁶⁴⁴ tn Or “we have only done what we were supposed to do.”

[17:11]  ⁶⁴⁵ 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]  ⁶⁴⁶ 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]  ⁶⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ⁶⁴⁸ tn Or “was traveling about.”

[17:12]  ⁶⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁶⁵⁰ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ⁶⁵¹ 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]  ⁶⁵² 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]  ⁶⁵³ 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]  ⁶⁵⁴ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ⁶⁵⁵ 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]  ⁶⁵⁶ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁶⁵⁷ 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]  ⁶⁵⁸ tn Grk “glorifying God.”

[17:16]  ⁶⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁶⁶⁰ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁶⁶¹ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁶⁶² tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁶⁶³ 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]  ⁶⁶⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ⁶⁶⁵ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ⁶⁶⁶ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ⁶⁶⁷ tn The word “other” is implied in the context.

[17:18]  ⁶⁶⁸ 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]  ⁶⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ⁶⁷⁰ tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ⁶⁷¹ 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]  ⁶⁷² 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]  ⁶⁷³ sn See the note on Pharisees in 5:17.

[17:20]  ⁶⁷⁴ 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]  ⁶⁷⁵ 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]  ⁶⁷⁶ 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]  ⁶⁷⁷ 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]  ⁶⁷⁸ 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]  ⁶⁷⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ⁶⁸⁰ 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]  ⁶⁸¹ 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]  ⁶⁸² tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ⁶⁸³ 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]  ⁶⁸⁴ 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]  ⁶⁸⁵ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[17:25]  ⁶⁸⁶ 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]  ⁶⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ⁶⁸⁸ tn Or “as it happened.”

[17:26]  ⁶⁸⁹ 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]  ⁶⁹⁰ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ⁶⁹¹ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ⁶⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ⁶⁹³ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[17:28]  ⁶⁹⁴ tn Or “as it happened.”

[17:28]  ⁶⁹⁵ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:29]  ⁶⁹⁶ 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]  ⁶⁹⁷ 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]  ⁶⁹⁸ 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]  ⁶⁹⁹ 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]  ⁷⁰⁰ 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]  ⁷⁰¹ 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]  ⁷⁰² 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]  ⁷⁰³ 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]  ⁷⁰⁴ tc Several mss (D ˹³ [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 “There will be two in the field; one will be taken and the other left.” It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[17:37]  ⁷⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ⁷⁰⁶ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ⁷⁰⁷ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ⁷⁰⁸ sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ⁷⁰⁹ tn Or “corpse.”

[17:37]  ⁷¹⁰ 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]  ⁷¹¹ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[18:1]  ⁷¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁷¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ⁷¹⁴ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ⁷¹⁵ 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]  ⁷¹⁶ 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]  ⁷¹⁷ tn Or “town.”

[18:2]  ⁷¹⁸ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ⁷¹⁹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:3]  ⁷²⁰ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ⁷²¹ tn Or “town.”

[18:3]  ⁷²² tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4]  ⁷²³ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ⁷²⁴ tn Grk “after these things.”

[18:4]  ⁷²⁵ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:5]  ⁷²⁶ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ⁷²⁷ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:6]  ⁷²⁸ 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]  ⁷²⁹ tn Here δέ (de) has not been translated.

[18:7]  ⁷³⁰ 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]  ⁷³¹ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ⁷³² 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]  ⁷³³ 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]  ⁷³⁴ 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]  ⁷³⁵ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ⁷³⁶ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:10]  ⁷³⁷ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ⁷³⁸ sn See the note on Pharisees in 5:17.

[18:10]  ⁷³⁹ sn See the note on tax collectors in 3:12.

[18:11]  ⁷⁴⁰ 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]  ⁷⁴¹ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ⁷⁴² 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]  ⁷⁴³ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ⁷⁴⁴ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ⁷⁴⁵ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12]  ⁷⁴⁶ 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.

[18:12]  ⁷⁴⁷ tn Or “I tithe.”

[18:13]  ⁷⁴⁸ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ⁷⁴⁹ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ⁷⁵⁰ 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]  ⁷⁵¹ 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]  ⁷⁵² 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]  ⁷⁵³ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ⁷⁵⁴ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:15]  ⁷⁵⁵ tn Grk “they.”

[18:15]  ⁷⁵⁶ 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]  ⁷⁵⁷ 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]  ⁷⁵⁸ 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]  ⁷⁵⁹ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ⁷⁶⁰ 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]  ⁷⁶¹ 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]  ⁷⁶² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ⁷⁶³ sn On receive see John 1:12.

[18:17]  ⁷⁶⁴ 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]  ⁷⁶⁵ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[18:18]  ⁷⁶⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ⁷⁶⁷ 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]  ⁷⁶⁸ 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]  ⁷⁶⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁷⁷⁰ 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]  ⁷⁷¹ 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]  ⁷⁷² 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]  ⁷⁷³ 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]  ⁷⁷⁴ 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]  ⁷⁷⁵ 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]  ⁷⁷⁶ sn See Luke 14:33.

[18:22]  ⁷⁷⁷ 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]  ⁷⁷⁸ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ⁷⁷⁹ 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]  ⁷⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[18:23]  ⁷⁸¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ⁷⁸² tn Or “very distressed” (L&N 25.277).

[18:24]  ⁷⁸³ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ⁷⁸⁴ 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]  ⁷⁸⁵ 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]  ⁷⁸⁶ 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]  ⁷⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[18:26]  ⁷⁸⁸ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[18:27]  ⁷⁸⁹ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ⁷⁹⁰ 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]  ⁷⁹¹ 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]  ⁷⁹² tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[18:29]  ⁷⁹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ⁷⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ⁷⁹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ⁷⁹⁶ 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]  ⁷⁹⁷ 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]  ⁷⁹⁸ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ⁷⁹⁹ 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]  ⁸⁰⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁸⁰¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ⁸⁰² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ⁸⁰³ 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]  ⁸⁰⁴ 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]  ⁸⁰⁵ sn See Luke 22:63; 23:11, 36.

[18:32]  ⁸⁰⁶ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ⁸⁰⁷ 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]  ⁸⁰⁸ 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]  ⁸⁰⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[18:34]  ⁸¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ⁸¹¹ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ⁸¹² tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ⁸¹³ 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]  ⁸¹⁴ 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]  ⁸¹⁵ 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]  ⁸¹⁶ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ⁸¹⁷ 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]  ⁸¹⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[18:37]  ⁸¹⁹ tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

[18:38]  ⁸²⁰ 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]  ⁸²¹ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  ⁸²² 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]  ⁸²³ 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]  ⁸²⁴ sn That is, those who were at the front of the procession.

[18:39]  ⁸²⁵ 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]  ⁸²⁶ 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]  ⁸²⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ⁸²⁸ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ⁸²⁹ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ⁸³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:41]  ⁸³¹ tn Grk “said.”

[18:41]  ⁸³² 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]  ⁸³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ⁸³⁴ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ⁸³⁵ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[18:43]  ⁸³⁶ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ⁸³⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ⁸³⁸ 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]  ⁸³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ⁸⁴⁰ tn The word “too” has been supplied for stylistic reasons.

[19:1]  ⁸⁴¹ 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]  ⁸⁴² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[19:2]  ⁸⁴³ 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]  ⁸⁴⁴ 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]  ⁸⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ⁸⁴⁶ tn Grk “He was trying to see who Jesus was.”

[19:3]  ⁸⁴⁷ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:4]  ⁸⁴⁸ 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]  ⁸⁴⁹ 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]  ⁸⁵⁰ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[19:5]  ⁸⁵¹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ⁸⁵² tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ⁸⁵³ 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]  ⁸⁵⁴ sn On today here and in v. 9, see the note on today in 2:11.

[19:6]  ⁸⁵⁵ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ⁸⁵⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ⁸⁵⁷ 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]  ⁸⁵⁸ 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]  ⁸⁵⁹ 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]  ⁸⁶⁰ 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]  ⁸⁶¹ 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]  ⁸⁶² tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:9]  ⁸⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ⁸⁶⁴ 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]  ⁸⁶⁵ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ⁸⁶⁶ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:10]  ⁸⁶⁷ 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]  ⁸⁶⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ⁸⁶⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ⁸⁷⁰ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ⁸⁷¹ 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]  ⁸⁷² tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:12]  ⁸⁷³ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ⁸⁷⁴ 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]  ⁸⁷⁵ 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 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[19:13]  ⁸⁷⁶ tn See the note on the word “slave” in 7:2.

[19:13]  ⁸⁷⁷ 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]  ⁸⁷⁸ 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]  ⁸⁷⁹ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ⁸⁸⁰ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁸⁸¹ tn Or “to rule.”

[19:15]  ⁸⁸² 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]  ⁸⁸³ 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]  ⁸⁸⁴ 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]  ⁸⁸⁵ 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]  ⁸⁸⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ⁸⁸⁷ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ⁸⁸⁸ tn See the note on the word “minas” in v. 13.

[19:17]  ⁸⁸⁹ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ⁸⁹⁰ tn See Luke 16:10.

[19:17]  ⁸⁹¹ 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]  ⁸⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:19]  ⁸⁹³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ⁸⁹⁴ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:20]  ⁸⁹⁵ 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]  ⁸⁹⁶ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ⁸⁹⁷ tn Grk “behold.”

[19:20]  ⁸⁹⁸ 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]  ⁸⁹⁹ 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]  ⁹⁰⁰ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ⁹⁰¹ 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]  ⁹⁰² 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]  ⁹⁰³ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ⁹⁰⁴ tn Grk “out of your own mouth” (an idiom).

[19:22]  ⁹⁰⁵ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ⁹⁰⁶ tn Or “exacting,” “harsh,” “hard.”

[19:23]  ⁹⁰⁷ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ⁹⁰⁸ 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]  ⁹⁰⁹ 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]  ⁹¹⁰ tn Grk “the ten minas.”

[19:25]  ⁹¹¹ 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]  ⁹¹² tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

[19:26]  ⁹¹³ 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]  ⁹¹⁴ 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]  ⁹¹⁵ tn Grk “to rule over them.”

[19:27]  ⁹¹⁶ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ⁹¹⁷ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:28]  ⁹¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:28]  ⁹¹⁹ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

[19:28]  ⁹²⁰ 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]  ⁹²¹ 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]  ⁹²² 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]  ⁹²³ 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]  ⁹²⁴ tn Grk “saying.”

[19:30]  ⁹²⁵ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ⁹²⁶ 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]  ⁹²⁷ tn Grk “a colt tied there on which no one of men has ever sat.”

[19:31]  ⁹²⁸ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:32]  ⁹²⁹ tn Grk “sent ahead and went and found.”

[19:32]  ⁹³⁰ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[19:33]  ⁹³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ⁹³² tn Grk “said to them.”

[19:35]  ⁹³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ⁹³⁴ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ⁹³⁵ sn See Zech 9:9.

[19:35]  ⁹³⁶ 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]  ⁹³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ⁹³⁸ 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]  ⁹³⁹ 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]  ⁹⁴⁰ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ⁹⁴¹ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ⁹⁴² 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]  ⁹⁴³ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ⁹⁴⁴ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ⁹⁴⁵ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ⁹⁴⁶ 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]  ⁹⁴⁷ sn A quotation from Ps 118:26.

[19:39]  ⁹⁴⁸ 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]  ⁹⁴⁹ sn See the note on Pharisees in 5:17.

[19:39]  ⁹⁵⁰ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ⁹⁵¹ 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]  ⁹⁵² tn Grk “these.”

[19:40]  ⁹⁵³ 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]  ⁹⁵⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ⁹⁵⁵ tn Grk “he.”

[19:41]  ⁹⁵⁶ 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]  ⁹⁵⁷ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁹⁵⁸ 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]  ⁹⁵⁹ 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]  ⁹⁶⁰ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ⁹⁶¹ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ⁹⁶² 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]  ⁹⁶³ 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]  ⁹⁶⁴ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁹⁶⁵ tn Grk “leave stone on stone.”

[19:44]  ⁹⁶⁶ 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]  ⁹⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:45]  ⁹⁶⁸ tn Grk “he.”

[19:45]  ⁹⁶⁹ 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]  ⁹⁷⁰ 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]  ⁹⁷¹ sn A quotation from Isa 56:7.

[19:46]  ⁹⁷² tn Or “a hideout” (see L&N 1.57).

[19:46]  ⁹⁷³ 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]  ⁹⁷⁴ 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]  ⁹⁷⁵ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ⁹⁷⁶ 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]  ⁹⁷⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ⁹⁷⁸ tn Grk “they did not find the thing that they might do.”

[19:48]  ⁹⁷⁹ 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]  ⁹⁸⁰ 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]  ⁹⁸¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ⁹⁸² tn Grk “the temple.”

[20:1]  ⁹⁸³ tn Or “preaching.”

[20:1]  ⁹⁸⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ⁹⁸⁵ 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]  ⁹⁸⁶ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ⁹⁸⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ⁹⁸⁸ 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]  ⁹⁸⁹ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

[20:4]  ⁹⁹⁰ 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]  ⁹⁹¹ 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]  ⁹⁹² tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[20:7]  ⁹⁹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.

[20:7]  ⁹⁹⁴ 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]  ⁹⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ⁹⁹⁶ 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]  ⁹⁹⁷ 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]  ⁹⁹⁸ 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]  ⁹⁹⁹ 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]  ¹⁰⁰⁰ 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]  ¹⁰⁰¹ sn The leasing of land to tenant farmers was common in this period.

[20:10]  ¹⁰⁰² sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ¹⁰⁰³ 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 ˹³ 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]  ¹⁰⁰⁴ tn Grk “from the fruit of the vineyard.”

[20:10]  ¹⁰⁰⁵ 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]  ¹⁰⁰⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[20:11]  ¹⁰⁰⁷ 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]  ¹⁰⁰⁸ 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]  ¹⁰⁰⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ¹⁰¹⁰ 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]  ¹⁰¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ¹⁰¹² sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[20:16]  ¹⁰¹³ 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]  ¹⁰¹⁴ 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]  ¹⁰¹⁵ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ¹⁰¹⁶ 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]  ¹⁰¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ¹⁰¹⁸ 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]  ¹⁰¹⁹ tn On this term, see BDAG 972 s.v. συνθλάω.

[20:18]  ¹⁰²⁰ 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]  ¹⁰²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ¹⁰²² tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ¹⁰²³ tn Grk “tried to lay hands on him.”

[20:19]  ¹⁰²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:20]  ¹⁰²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ¹⁰²⁶ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ¹⁰²⁷ tn Grk “so that they might catch him in some word.”

[20:20]  ¹⁰²⁸ 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]  ¹⁰²⁹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ¹⁰³⁰ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ¹⁰³¹ 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]  ¹⁰³² 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]  ¹⁰³³ 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]  ¹⁰³⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[20:23]  ¹⁰³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ¹⁰³⁶ 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]  ¹⁰³⁷ 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]  ¹⁰³⁸ 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]  ¹⁰³⁹ tn Grk “whose likeness and inscription does it have?”

[20:25]  ¹⁰⁴⁰ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

[20:25]  ¹⁰⁴¹ 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]  ¹⁰⁴² tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ¹⁰⁴³ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ¹⁰⁴⁴ tn Grk “to trap him in a saying.”

[20:26]  ¹⁰⁴⁵ tn Or “amazed.”

[20:27]  ¹⁰⁴⁶ 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]  ¹⁰⁴⁷ sn This remark is best regarded as a parenthetical note by the author.

[20:28]  ¹⁰⁴⁸ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ¹⁰⁴⁹ 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]  ¹⁰⁵⁰ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ¹⁰⁵¹ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ¹⁰⁵² 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]  ¹⁰⁵³ tn Grk “took a wife” (an idiom for marrying a woman).

[20:30]  ¹⁰⁵⁴ tc Most mss (A W Θ Ψ Ë^1,13 33 Ï lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (א B D L 0266 892 1241 co), the shorter reading should be considered authentic.

[20:33]  ¹⁰⁵⁵ 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]  ¹⁰⁵⁶ tn Grk “For the seven had her as wife.”

[20:34]  ¹⁰⁵⁷ 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]  ¹⁰⁵⁸ 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]  ¹⁰⁵⁹ tn Grk “to attain to.”

[20:35]  ¹⁰⁶⁰ 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]  ¹⁰⁶¹ 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]  ¹⁰⁶² tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ¹⁰⁶³ 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]  ¹⁰⁶⁴ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ¹⁰⁶⁵ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ¹⁰⁶⁶ sn A quotation from Exod 3:6.

[20:38]  ¹⁰⁶⁷ 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]  ¹⁰⁶⁸ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[20:39]  ¹⁰⁶⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:39]  ¹⁰⁷⁰ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:39]  ¹⁰⁷¹ 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]  ¹⁰⁷² 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]  ¹⁰⁷³ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ¹⁰⁷⁴ 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]  ¹⁰⁷⁵ 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]  ¹⁰⁷⁶ 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]  ¹⁰⁷⁷ sn A quotation from Ps 110:1.

[20:44]  ¹⁰⁷⁸ 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]  ¹⁰⁷⁹ tn Here δέ (de) has not been translated.

[20:45]  ¹⁰⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:46]  ¹⁰⁸¹ 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]  ¹⁰⁸² tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ¹⁰⁸³ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ¹⁰⁸⁴ 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]  ¹⁰⁸⁵ sn See Luke 14:1-14.

[20:46]  ¹⁰⁸⁶ sn See the note on synagogues in 4:15.

[20:47]  ¹⁰⁸⁷ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ¹⁰⁸⁸ 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]  ¹⁰⁸⁹ 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]  ¹⁰⁹⁰ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ¹⁰⁹¹ 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]  ¹⁰⁹² 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]  ¹⁰⁹³ 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]  ¹⁰⁹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ¹⁰⁹⁵ tn Grk “Truly, I say to you.”

[21:3]  ¹⁰⁹⁶ 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]  ¹⁰⁹⁷ tn Grk “out of what abounded to them.”

[21:4]  ¹⁰⁹⁸ tn Or “put in her entire livelihood.”

[21:5]  ¹⁰⁹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:5]  ¹¹⁰⁰ 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]  ¹¹⁰¹ tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.

[21:5]  ¹¹⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:6]  ¹¹⁰³ 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 a.d. 70.

[21:6]  ¹¹⁰⁴ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[21:7]  ¹¹⁰⁵ 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]  ¹¹⁰⁶ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[21:7]  ¹¹⁰⁷ 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.

[21:7]  ¹¹⁰⁸ tn Grk “when.”

[21:8]  ¹¹⁰⁹ tn Here δέ (de) has not been translated.

[21:8]  ¹¹¹⁰ tn Or “Be on guard.”

[21:8]  ¹¹¹¹ tn That is, “I am the Messiah.”

[21:9]  ¹¹¹² tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ¹¹¹³ 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]  ¹¹¹⁴ 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]  ¹¹¹⁵ tn For the translation “rise up in arms” see L&N 55.2.

[21:11]  ¹¹¹⁶ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ¹¹¹⁷ 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]  ¹¹¹⁸ sn See Jer 4:13-22; 14:12; 21:6-7.

[21:12]  ¹¹¹⁹ 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]  ¹¹²⁰ tn Grk “will lay their hands on you.”

[21:12]  ¹¹²¹ 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]  ¹¹²² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:13]  ¹¹²³ tn Grk “This will turn out to you for [a] testimony.”

[21:14]  ¹¹²⁴ tn Grk “determine in your hearts.”

[21:14]  ¹¹²⁵ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[21:15]  ¹¹²⁶ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ¹¹²⁷ tn Grk “and wisdom.”

[21:16]  ¹¹²⁸ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ¹¹²⁹ 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]  ¹¹³⁰ sn See Luke 6:22, 27; 1 Cor 1:25-31.

[21:18]  ¹¹³¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:18]  ¹¹³² 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]  ¹¹³³ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ¹¹³⁴ tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

[21:19]  ¹¹³⁵ 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]  ¹¹³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ¹¹³⁷ 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]  ¹¹³⁸ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ¹¹³⁹ 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 a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

[21:21]  ¹¹⁴⁰ 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]  ¹¹⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ¹¹⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:22]  ¹¹⁴³ tn Or “of punishment.” This is a time of judgment.

[21:22]  ¹¹⁴⁴ 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]  ¹¹⁴⁵ sn Great distress means that this is a period of great judgment.

[21:24]  ¹¹⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹¹⁴⁷ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ¹¹⁴⁸ 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]  ¹¹⁴⁹ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹¹⁵⁰ 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]  ¹¹⁵¹ 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]  ¹¹⁵² tn Grk “distress of nations.”

[21:25]  ¹¹⁵³ tn Or “in consternation” (L&N 32.9).

[21:26]  ¹¹⁵⁴ 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]  ¹¹⁵⁵ 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]  ¹¹⁵⁶ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ¹¹⁵⁷ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[21:28]  ¹¹⁵⁸ 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]  ¹¹⁵⁹ sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).

[21:29]  ¹¹⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ¹¹⁶¹ tn Grk “all the trees.”

[21:30]  ¹¹⁶² 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]  ¹¹⁶³ 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]  ¹¹⁶⁴ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[21:32]  ¹¹⁶⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ¹¹⁶⁶ 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]  ¹¹⁶⁷ 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]  ¹¹⁶⁸ 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]  ¹¹⁶⁹ 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]  ¹¹⁷⁰ 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]  ¹¹⁷¹ tn Or “come upon.”

[21:35]  ¹¹⁷² sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.

[21:36]  ¹¹⁷³ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ¹¹⁷⁴ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[21:37]  ¹¹⁷⁵ 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]  ¹¹⁷⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ¹¹⁷⁷ tn Grk “in the temple.”

[21:37]  ¹¹⁷⁸ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ¹¹⁷⁹ 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]  ¹¹⁸⁰ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ¹¹⁸¹ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[21:38]  tn Grk “in the temple.”

[22:1]  ¹¹⁸² 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]  ¹¹⁸³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ¹¹⁸⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ¹¹⁸⁵ tn Grk “were seeking how.”

[22:2]  ¹¹⁸⁶ 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]  ¹¹⁸⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ¹¹⁸⁸ 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]  ¹¹⁸⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ¹¹⁹⁰ 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]  ¹¹⁹¹ tn Grk “Iscariot, being of the number of the twelve.”

[22:4]  ¹¹⁹² 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]  ¹¹⁹³ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

[22:4]  ¹¹⁹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:4]  ¹¹⁹⁵ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

[22:5]  ¹¹⁹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:5]  ¹¹⁹⁷ 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]  ¹¹⁹⁸ 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]  ¹¹⁹⁹ 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]  ¹²⁰⁰ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ¹²⁰¹ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ¹²⁰² 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]  ¹²⁰³ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

[22:7]  ¹²⁰⁴ 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]  ¹²⁰⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ¹²⁰⁶ 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]  ¹²⁰⁷ tn Grk “for us, so that we may eat.”

[22:9]  ¹²⁰⁸ tn Here δέ (de) has not been translated.

[22:9]  ¹²⁰⁹ tn In the Greek text this a deliberative subjunctive.

[22:10]  ¹²¹⁰ tn Grk “behold.”

[22:10]  ¹²¹¹ 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]  ¹²¹² 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]  ¹²¹³ 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]  ¹²¹⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

[22:13]  ¹²¹⁵ 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]  ¹²¹⁶ 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]  ¹²¹⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ¹²¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ¹²¹⁹ 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]  ¹²²⁰ tn Grk “the apostles with him.”

[22:15]  ¹²²¹ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

[22:16]  ¹²²² 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]  ¹²²³ 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]  ¹²²⁴ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[22:17]  ¹²²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ¹²²⁶ 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]  ¹²²⁷ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[22:18]  ¹²²⁸ 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]  ¹²²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ¹²³⁰ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ¹²³¹ 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]  ¹²³² tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ¹²³³ 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]  ¹²³⁴ 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]  ¹²³⁵ sn The one who betrays me. Jesus knows about Judas and what he has done.

[22:21]  ¹²³⁶ 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]  ¹²³⁷ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[22:23]  ¹²³⁸ 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]  ¹²³⁹ tn Or “happened.”

[22:24]  ¹²⁴⁰ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:25]  ¹²⁴¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ¹²⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ¹²⁴³ 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]  ¹²⁴⁴ tn Grk “But you are not thus.”

[22:26]  ¹²⁴⁵ tn Or “the ruler.”

[22:26]  ¹²⁴⁶ 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]  ¹²⁴⁷ 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]  ¹²⁴⁸ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ¹²⁴⁹ 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]  ¹²⁵⁰ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:29]  ¹²⁵¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ¹²⁵² 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]  ¹²⁵³ 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]  ¹²⁵⁴ 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]  ¹²⁵⁵ 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]  ¹²⁵⁶ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ¹²⁵⁷ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ¹²⁵⁸ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ¹²⁵⁹ 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]  ¹²⁶⁰ 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]  ¹²⁶¹ 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]  ¹²⁶² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ¹²⁶³ tn Or “turned around.”

[22:32]  ¹²⁶⁴ 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]  ¹²⁶⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ¹²⁶⁶ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

[22:34]  ¹²⁶⁷ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ¹²⁶⁸ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ¹²⁶⁹ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

[22:35]  ¹²⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ¹²⁷¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ¹²⁷² tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ¹²⁷³ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ¹²⁷⁴ 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.

[22:35]  ¹²⁷⁵ tn Grk “said.”

[22:36]  ¹²⁷⁶ 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]  ¹²⁷⁷ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:37]  ¹²⁷⁸ 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]  ¹²⁷⁹ 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]  ¹²⁸⁰ tn Grk “is having its fulfillment.”

[22:38]  ¹²⁸¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

[22:38]  ¹²⁸² 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]  ¹²⁸³ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

[22:39]  ¹²⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ¹²⁸⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ¹²⁸⁶ tn Grk “went.”

[22:39]  ¹²⁸⁷ sn See the note on the Mount of Olives in Luke 19:29.

[22:40]  ¹²⁸⁸ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ¹²⁸⁹ 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]  ¹²⁹⁰ 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]  ¹²⁹¹ 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]  ¹²⁹² sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[22:44]  ¹²⁹³ tn Grk “And being in anguish.”

[22:44]  ¹²⁹⁴ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[22:45]  ¹²⁹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ¹²⁹⁶ 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]  ¹²⁹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ¹²⁹⁸ 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]  ¹²⁹⁹ 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]  ¹³⁰⁰ tn Grk “drew near.”

[22:47]  ¹³⁰¹ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:48]  ¹³⁰² 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]  ¹³⁰³ tn Here δέ (de) has not been translated.

[22:49]  ¹³⁰⁴ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ¹³⁰⁵ 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]  ¹³⁰⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ¹³⁰⁷ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ¹³⁰⁸ tn See the note on the word “slave” in 7:2.

[22:51]  ¹³⁰⁹ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ¹³¹⁰ 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]  ¹³¹¹ 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]  ¹³¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ¹³¹³ 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]  ¹³¹⁴ 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]  ¹³¹⁵ tn Grk “in the temple.”

[22:53]  ¹³¹⁶ tn Grk “lay hands on me.”

[22:53]  ¹³¹⁷ tn Or “your time.”

[22:53]  ¹³¹⁸ tn Or “authority,” “domain.”

[22:54]  ¹³¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ¹³²⁰ tn Or “seized” (L&N 37.109).

[22:54]  ¹³²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ¹³²² 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]  ¹³²³ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:57]  ¹³²⁴ 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]  ¹³²⁵ 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]  ¹³²⁶ 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]  ¹³²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ¹³²⁸ 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]  ¹³²⁹ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[22:59]  ¹³³⁰ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ¹³³¹ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[22:60]  ¹³³² tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:60]  ¹³³³ 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]  ¹³³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ¹³³⁵ 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]  ¹³³⁶ 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]  ¹³³⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ¹³³⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:64]  ¹³³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ¹³⁴⁰ 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]  ¹³⁴¹ 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]  ¹³⁴² tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[22:66]  ¹³⁴³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ¹³⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ¹³⁴⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ¹³⁴⁶ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[22:67]  ¹³⁴⁷ tn This is a first class condition in the Greek text.

[22:67]  ¹³⁴⁸ 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]  ¹³⁴⁹ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ¹³⁵⁰ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:68]  ¹³⁵¹ tn This is also a third class condition in the Greek text.

[22:68]  ¹³⁵² tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:69]  ¹³⁵³ 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]  ¹³⁵⁴ 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]  ¹³⁵⁵ 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]  ¹³⁵⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ¹³⁵⁷ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ¹³⁵⁸ tn Grk “He said to them.”

[22:70]  ¹³⁵⁹ 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]  ¹³⁶⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ¹³⁶¹ 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]  ¹³⁶² tn Grk “from his own mouth” (an idiom).

[23:1]  ¹³⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ¹³⁶⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ¹³⁶⁵ 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]  ¹³⁶⁶ tn Here δέ (de) has not been translated.

[23:2]  ¹³⁶⁷ 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]  ¹³⁶⁸ 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]  ¹³⁶⁹ 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]  ¹³⁷⁰ 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]  ¹³⁷¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ¹³⁷² 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]  ¹³⁷³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ¹³⁷⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ¹³⁷⁵ 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]  ¹³⁷⁶ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:4]  ¹³⁷⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ¹³⁷⁸ 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]  ¹³⁷⁹ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ¹³⁸⁰ 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]  ¹³⁸¹ tn Grk “beginning from Galilee until here.”

[23:7]  ¹³⁸² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ¹³⁸³ 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]  ¹³⁸⁴ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ¹³⁸⁵ 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]  ¹³⁸⁶ tn Here δέ (de) has not been translated.

[23:8]  ¹³⁸⁷ 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]  ¹³⁸⁸ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).

[23:9]  ¹³⁸⁹ 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]  ¹³⁹⁰ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:9]  ¹³⁹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[23:10]  ¹³⁹² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[23:10]  ¹³⁹³ sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

[23:11]  ¹³⁹⁴ 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]  ¹³⁹⁵ 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]  ¹³⁹⁶ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:12]  ¹³⁹⁷ 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]  ¹³⁹⁸ tn Grk “at enmity with each other.”

[23:13]  ¹³⁹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ¹⁴⁰⁰ 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]  ¹⁴⁰¹ tn This term also appears in v. 2.

[23:14]  ¹⁴⁰² tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ¹⁴⁰³ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:15]  ¹⁴⁰⁴ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ¹⁴⁰⁵ 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]  ¹⁴⁰⁶ 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]  ¹⁴⁰⁷ tc Many of the best mss, as well as some others (Ì⁷⁵ A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ Ë^1,13 Ï lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[23:18]  ¹⁴⁰⁸ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ¹⁴⁰⁹ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[23:19]  ¹⁴¹⁰ tn Grk “who” (a continuation of the previous sentence).

[23:19]  ¹⁴¹¹ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ¹⁴¹² sn This is a parenthetical note by the author.

[23:20]  ¹⁴¹³ 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]  ¹⁴¹⁴ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:21]  ¹⁴¹⁵ 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]  ¹⁴¹⁶ tn Grk “no cause of death I found in him.”

[23:22]  ¹⁴¹⁷ 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]  ¹⁴¹⁸ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:23]  ¹⁴¹⁹ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[23:24]  ¹⁴²⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

[23:24]  ¹⁴²¹ 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]  ¹⁴²² 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]  ¹⁴²³ tn Or “delivered up.”

[23:25]  ¹⁴²⁴ 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]  ¹⁴²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ¹⁴²⁶ 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]  ¹⁴²⁷ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ¹⁴²⁸ tn Grk “they placed the cross on him to carry behind Jesus.”

[23:27]  ¹⁴²⁹ 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]  ¹⁴³⁰ 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]  ¹⁴³¹ 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]  ¹⁴³² 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]  ¹⁴³³ tn Grk “For behold.”

[23:29]  ¹⁴³⁴ 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]  ¹⁴³⁵ 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]  ¹⁴³⁶ sn An allusion to Hos 10:8 (cf. Rev 6:16).

[23:31]  ¹⁴³⁷ 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]  ¹⁴³⁸ 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]  ¹⁴³⁹ 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 Ë^1,13 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]  ¹⁴⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ¹⁴⁴¹ 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]  ¹⁴⁴² sn See the note on crucify in 23:21.

[23:34]  ¹⁴⁴³ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ¹⁴⁴⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ¹⁴⁴⁵ 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]  ¹⁴⁴⁶ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[23:35]  ¹⁴⁴⁷ 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]  ¹⁴⁴⁸ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ¹⁴⁴⁹ tn This is a first class condition in the Greek text.

[23:35]  ¹⁴⁵⁰ 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]  ¹⁴⁵¹ 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]  ¹⁴⁵² tn This is also a first class condition in the Greek text.

[23:38]  ¹⁴⁵³ 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]  ¹⁴⁵⁴ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ¹⁴⁵⁵ 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]  ¹⁴⁵⁶ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ¹⁴⁵⁷ 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]  ¹⁴⁵⁸ tn The words “of condemnation” are not in the Greek text, but are implied.

[23:41]  ¹⁴⁵⁹ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:42]  ¹⁴⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ¹⁴⁶¹ 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]  ¹⁴⁶² tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[23:43]  ¹⁴⁶³ tn Grk “he.”

[23:43]  ¹⁴⁶⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ¹⁴⁶⁵ 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]  ¹⁴⁶⁶ 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]  ¹⁴⁶⁷ tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[23:44]  ¹⁴⁶⁸ tn Grk “the sixth hour.”

[23:44]  ¹⁴⁶⁹ tn Grk “until the ninth hour.”

[23:45]  ¹⁴⁷⁰ 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 mss (A C³ [D] W Θ Ψ Ë^1,13 Ï lat sy) have the flatter, less dramatic term, “the sun was darkened” (ἐσκοτίσθη, eskotisqe), a reading that avoids the problem of implying an eclipse (see sn below). This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character.

[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]  ¹⁴⁷¹ 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]  ¹⁴⁷² 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]  ¹⁴⁷³ sn See the note on the word centurion in 7:2.

[23:47]  ¹⁴⁷⁴ 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]  ¹⁴⁷⁵ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[23:49]  ¹⁴⁷⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ¹⁴⁷⁷ 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]  ¹⁴⁷⁸ 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]  ¹⁴⁷⁹ 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]  ¹⁴⁸⁰ 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]  ¹⁴⁸¹ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[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]  ¹⁴⁸² tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ¹⁴⁸³ 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]  ¹⁴⁸⁴ tn Or “waiting for.”

[23:51]  ¹⁴⁸⁵ 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]  ¹⁴⁸⁶ 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]  ¹⁴⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ¹⁴⁸⁸ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ¹⁴⁸⁹ 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]  ¹⁴⁹⁰ 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]  ¹⁴⁹¹ 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]  ¹⁴⁹² 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]  ¹⁴⁹³ tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.

[23:55]  ¹⁴⁹⁴ tn Here δέ (de) has not been translated.

[23:55]  ¹⁴⁹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:56]  ¹⁴⁹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ¹⁴⁹⁷ 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]  ¹⁴⁹⁸ tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ¹⁴⁹⁹ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

[24:1]  ¹⁵⁰⁰ sn The first day of the week is the day after the Sabbath.

[24:1]  ¹⁵⁰¹ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ¹⁵⁰² tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[24:2]  ¹⁵⁰³ tn Here δέ (de) has not been translated.

[24:2]  ¹⁵⁰⁴ 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]  ¹⁵⁰⁵ 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 Ë^1,13 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]  ¹⁵⁰⁶ 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]  ¹⁵⁰⁷ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ¹⁵⁰⁸ tn Grk “behold.”

[24:4]  ¹⁵⁰⁹ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

[24:5]  ¹⁵¹⁰ tn Here δέ (de) has not been translated.

[24:5]  ¹⁵¹¹ 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]  ¹⁵¹² tn Or “They were extremely afraid.”

[24:5]  ¹⁵¹³ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ¹⁵¹⁴ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:6]  ¹⁵¹⁵ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[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]  ¹⁵¹⁶ 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]  ¹⁵¹⁷ 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]  ¹⁵¹⁸ tn See Luke 9:22, 44; 13:33.

[24:7]  ¹⁵¹⁹ 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]  ¹⁵²⁰ sn See the note on crucify in 23:21.

[24:7]  ¹⁵²¹ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:8]  ¹⁵²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:8]  ¹⁵²³ sn On his words see Luke 9:22.

[24:9]  ¹⁵²⁴ sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

[24:10]  ¹⁵²⁵ 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]  ¹⁵²⁶ sn On Joanna see Luke 8:1-3.

[24:11]  ¹⁵²⁷ 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]  ¹⁵²⁸ 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]  ¹⁵²⁹ 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]  ¹⁵³⁰ 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]  ¹⁵³¹ 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]  ¹⁵³² sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ¹⁵³³ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

[24:13]  ¹⁵³⁴ 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]  ¹⁵³⁵ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ¹⁵³⁶ 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]  ¹⁵³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:14]  ¹⁵³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ¹⁵³⁹ 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]  ¹⁵⁴⁰ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ¹⁵⁴¹ 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]  ¹⁵⁴² sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ¹⁵⁴³ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ¹⁵⁴⁴ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:17]  ¹⁵⁴⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ¹⁵⁴⁶ 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]  ¹⁵⁴⁷ 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]  ¹⁵⁴⁸ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ¹⁵⁴⁹ 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]  ¹⁵⁵⁰ tn Grk “in it” (referring to the city of Jerusalem).

[24:19]  ¹⁵⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ¹⁵⁵² tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ¹⁵⁵³ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:20]  ¹⁵⁵⁴ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ¹⁵⁵⁵ sn See the note on crucify in 23:21.

[24:21]  ¹⁵⁵⁶ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ¹⁵⁵⁷ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  ¹⁵⁵⁸ 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]  ¹⁵⁵⁹ 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]  ¹⁵⁶⁰ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ¹⁵⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ¹⁵⁶² 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]  ¹⁵⁶³ 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]  ¹⁵⁶⁴ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ¹⁵⁶⁵ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ¹⁵⁶⁶ 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]  ¹⁵⁶⁷ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ¹⁵⁶⁸ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ¹⁵⁶⁹ 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]  ¹⁵⁷⁰ 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]  ¹⁵⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ¹⁵⁷² 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]  ¹⁵⁷³ 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]  ¹⁵⁷⁴ 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]  ¹⁵⁷⁵ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ¹⁵⁷⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:30]  ¹⁵⁷⁷ 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]  ¹⁵⁷⁸ 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]  ¹⁵⁷⁹ 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]  ¹⁵⁸⁰ 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]  ¹⁵⁸¹ 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]  ¹⁵⁸² tn This pronoun is somewhat emphatic.

[24:31]  ¹⁵⁸³ tn This translates a καί (kai, “and”) that has clear sequential force.

[24:32]  ¹⁵⁸⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ¹⁵⁸⁵ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ¹⁵⁸⁶ 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]  ¹⁵⁸⁷ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[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]  ¹⁵⁸⁸ tn Grk “opening” (cf. Acts 17:3).

[24:33]  ¹⁵⁸⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ¹⁵⁹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ¹⁵⁹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:34]  ¹⁵⁹² 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]  ¹⁵⁹³ 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]  ¹⁵⁹⁴ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ¹⁵⁹⁵ 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]  ¹⁵⁹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ¹⁵⁹⁷ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[24:37]  ¹⁵⁹⁸ 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]  ¹⁵⁹⁹ 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]  ¹⁶⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ¹⁶⁰¹ tn Or “disturbed,” “troubled.”

[24:38]  ¹⁶⁰² 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]  ¹⁶⁰³ tn Grk “that it is I myself.”

[24:39]  ¹⁶⁰⁴ tn See tc note on “ghost” in v. 37.

[24:40]  ¹⁶⁰⁵ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.

[24:41]  ¹⁶⁰⁶ 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]  ¹⁶⁰⁷ 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]  ¹⁶⁰⁸ 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]  ¹⁶⁰⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.

[24:44]  ¹⁶¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹⁶¹¹ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹⁶¹² 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]  ¹⁶¹³ 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]  ¹⁶¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ¹⁶¹⁵ 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]  ¹⁶¹⁶ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹⁶¹⁷ tn Or “preached,” “announced.”

[24:47]  ¹⁶¹⁸ 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]  ¹⁶¹⁹ 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]  ¹⁶²⁰ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

[24:49]  ¹⁶²¹ tn Grk “sending on you.”

[24:49]  ¹⁶²² 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]  ¹⁶²³ sn The city refers to Jerusalem.

[24:49]  ¹⁶²⁴ 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]  ¹⁶²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ¹⁶²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ¹⁶²⁷ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[24:51]  ¹⁶²⁸ 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]  ¹⁶²⁹ tn Grk “while he blessed them.”

[24:51]  ¹⁶³⁰ tn Grk “he departed from them.”

[24:51]  ¹⁶³¹ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, 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]  ¹⁶³² 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]  ¹⁶³³ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ¹⁶³⁴ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.

[24:53]  ¹⁶³⁵ 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]  ¹⁶³⁶ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ¹⁶³⁷ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.

[24:25]  ¹⁶³⁸ 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]  ¹⁶³⁹ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ¹⁶⁴⁰ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ¹⁶⁴¹ 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]  ¹⁶⁴² tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ¹⁶⁴³ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ¹⁶⁴⁴ 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]  ¹⁶⁴⁵ 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]  ¹⁶⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ¹⁶⁴⁷ 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]  ¹⁶⁴⁸ 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]  ¹⁶⁴⁹ 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]  ¹⁶⁵⁰ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ¹⁶⁵¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:30]  ¹⁶⁵² 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]  ¹⁶⁵³ 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]  ¹⁶⁵⁴ 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]  ¹⁶⁵⁵ 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]  ¹⁶⁵⁶ 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]  ¹⁶⁵⁷ tn This pronoun is somewhat emphatic.

[24:31]  ¹⁶⁵⁸ tn This translates a καί (kai, “and”) that has clear sequential force.

[24:32]  ¹⁶⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ¹⁶⁶⁰ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ¹⁶⁶¹ 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]  ¹⁶⁶² tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[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]  ¹⁶⁶³ tn Grk “opening” (cf. Acts 17:3).

[24:33]  ¹⁶⁶⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ¹⁶⁶⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ¹⁶⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:34]  ¹⁶⁶⁷ 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]  ¹⁶⁶⁸ 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]  ¹⁶⁶⁹ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ¹⁶⁷⁰ 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.

[24:24]  ¹⁶⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ¹⁶⁷² 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.

[1:1]  ¹⁶⁷³ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ¹⁶⁷⁴ tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ¹⁶⁷⁵ tn Or “events.”

[1:1]  ¹⁶⁷⁶ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[1:2]  ¹⁶⁷⁷ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ¹⁶⁷⁸ tn Or “delivered.”

[1:2]  ¹⁶⁷⁹ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ¹⁶⁸⁰ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:3]  ¹⁶⁸¹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ¹⁶⁸² sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ¹⁶⁸³ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ¹⁶⁸⁴ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[1:4]  ¹⁶⁸⁵ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

[1:4]  ¹⁶⁸⁶ tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

[1:5]  ¹⁶⁸⁷ tn Grk “It happened that in the days.” 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.

[1:5]  ¹⁶⁸⁸ sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ¹⁶⁸⁹ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ¹⁶⁹⁰ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ¹⁶⁹¹ tn Grk “and her name was Elizabeth.”

[1:5]  ¹⁶⁹² tn Grk “a wife of the daughters of Aaron.”

[1:5]  sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

[1:6]  ¹⁶⁹³ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ¹⁶⁹⁴ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ¹⁶⁹⁵ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:7]  ¹⁶⁹⁶ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ¹⁶⁹⁷ tn Grk “were both advanced in days” (an idiom for old age).

[1:8]  ¹⁶⁹⁸ tn Grk “Now it happened that.” 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.

[1:8]  ¹⁶⁹⁹ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ¹⁷⁰⁰ tn Grk “serving as priest in the order of his division before God.”

[1:8]  sn Zechariah’s division would be on duty twice a year for a week at a time.

[1:9]  ¹⁷⁰¹ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ¹⁷⁰² tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ¹⁷⁰³ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[1:10]  ¹⁷⁰⁴ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ¹⁷⁰⁵ tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ¹⁷⁰⁶ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:11]  ¹⁷⁰⁷ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ¹⁷⁰⁸ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ¹⁷⁰⁹ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[1:12]  ¹⁷¹⁰ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[1:12]  ¹⁷¹¹ tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

[1:13]  ¹⁷¹² tn The passive means that the prayer was heard by God.

[1:13]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13]  ¹⁷¹³ tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ¹⁷¹⁴ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[1:14]  ¹⁷¹⁵ tn Grk “This will be joy and gladness.”

[1:14]  ¹⁷¹⁶ tn Or “because of.”

[1:14]  ¹⁷¹⁷ tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

[1:15]  ¹⁷¹⁸ tn Grk “before.”

[1:15]  ¹⁷¹⁹ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ¹⁷²⁰ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[1:16]  ¹⁷²¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ¹⁷²² sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

[1:16]  ¹⁷²³ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:17]  ¹⁷²⁴ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ¹⁷²⁵ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:18]  ¹⁷²⁶ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ¹⁷²⁷ tn Grk “How will I know this?”

[1:18]  ¹⁷²⁸ tn Grk “is advanced in days” (an idiom for old age).

[1:19]  ¹⁷²⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ¹⁷³⁰ tn Grk “the one who is standing before God.”

[1:19]  ¹⁷³¹ tn Grk “to announce these things of good news to you.”

[1:20]  ¹⁷³² tn Grk “behold.”

[1:20]  ¹⁷³³ sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ¹⁷³⁴ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[1:21]  ¹⁷³⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ¹⁷³⁶ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ¹⁷³⁷ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ¹⁷³⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ¹⁷³⁹ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ¹⁷⁴⁰ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ¹⁷⁴¹ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ¹⁷⁴² tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ¹⁷⁴³ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[1:23]  ¹⁷⁴⁴ tn Grk “And it happened that as the days of his service were ended.” 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.

[1:24]  ¹⁷⁴⁵ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

[1:24]  ¹⁷⁴⁶ tn Or “Elizabeth conceived.”

[1:24]  ¹⁷⁴⁷ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

[1:24]  ¹⁷⁴⁸ tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

[1:25]  ¹⁷⁴⁹ tn Grk “Thus.”

[1:25]  ¹⁷⁵⁰ tn Grk “in the days.”

[1:25]  ¹⁷⁵¹ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ¹⁷⁵² sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ¹⁷⁵³ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:26]  ¹⁷⁵⁴ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

[1:26]  ¹⁷⁵⁵ sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

[1:26]  ¹⁷⁵⁶ tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

[1:26]  ¹⁷⁵⁷ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

[1:26]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:27]  ¹⁷⁵⁸ tn Or “promised in marriage.”

[1:27]  ¹⁷⁵⁹ tn Grk “Joseph, of the house of David.”

[1:27]  sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.

[1:28]  ¹⁷⁶⁰ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ¹⁷⁶¹ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ¹⁷⁶² tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ¹⁷⁶³ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ¹⁷⁶⁴ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[1:29]  ¹⁷⁶⁵ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ¹⁷⁶⁶ sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ¹⁷⁶⁷ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

[1:30]  ¹⁷⁶⁸ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ¹⁷⁶⁹ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ¹⁷⁷⁰ tn Or “grace.”

[1:30]  sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.

[1:31]  ¹⁷⁷¹ tn Grk “And behold.”

[1:31]  ¹⁷⁷² tn Grk “you will conceive in your womb.”

[1:31]  ¹⁷⁷³ tn Or “and bear.”

[1:31]  ¹⁷⁷⁴ tn Grk “you will call his name.”

[1:31]  ¹⁷⁷⁵ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:32]  ¹⁷⁷⁶ tn Grk “this one.”

[1:32]  ¹⁷⁷⁷ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ¹⁷⁷⁸ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ¹⁷⁷⁹ tn Or “ancestor.”

[1:33]  ¹⁷⁸⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ¹⁷⁸¹ tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.

[1:34]  ¹⁷⁸² tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:34]  ¹⁷⁸³ tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

[1:35]  ¹⁷⁸⁴ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ¹⁷⁸⁵ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ¹⁷⁸⁶ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ¹⁷⁸⁷ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ¹⁷⁸⁸ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[1:36]  ¹⁷⁸⁹ tn Grk “behold.”

[1:36]  ¹⁷⁹⁰ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ¹⁷⁹¹ tn Or “has conceived.”

[1:36]  ¹⁷⁹² tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[1:37]  ¹⁷⁹³ tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.

[1:38]  ¹⁷⁹⁴ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ¹⁷⁹⁵ tn Grk “behold.”

[1:38]  ¹⁷⁹⁶ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ¹⁷⁹⁷ tn Grk “let this be to me.”

[1:38]  ¹⁷⁹⁸ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ¹⁷⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:39]  ¹⁸⁰⁰ sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

[1:39]  ¹⁸⁰¹ sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

[1:41]  ¹⁸⁰² tn Grk “And it happened that.” 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ¹⁸⁰³ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ¹⁸⁰⁴ tn The antecedent of “her” is Elizabeth.

[1:41]  ¹⁸⁰⁵ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:42]  ¹⁸⁰⁶ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:42]  ¹⁸⁰⁷ tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

[1:42]  ¹⁸⁰⁸ sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

[1:42]  ¹⁸⁰⁹ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[1:43]  ¹⁸¹⁰ tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

[1:44]  ¹⁸¹¹ tn Grk “for behold.”

[1:44]  ¹⁸¹² tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ¹⁸¹³ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

[1:45]  ¹⁸¹⁴ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ¹⁸¹⁵ tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

[1:45]  ¹⁸¹⁶ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ¹⁸¹⁷ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:45]  sn This term speaks of completion of something planned (2 Chr 29:35).

[1:46]  ¹⁸¹⁸ tc A few witnesses, especially Latin mss, (a b l* Ir^arm Or^lat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.

[1:46]  ¹⁸¹⁹ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:46]  ¹⁸²⁰ tn Or “lifts up the Lord in praise.”

[1:46]  ¹⁸²¹ sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.

[1:47]  ¹⁸²² tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

[1:48]  ¹⁸²³ tn See the note on the word “servant” in v. 38.

[1:48]  ¹⁸²⁴ tn Grk “for behold.”

[1:48]  ¹⁸²⁵ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ¹⁸²⁶ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[1:49]  ¹⁸²⁷ tn Traditionally, “the Mighty One.”

[1:50]  ¹⁸²⁸ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ¹⁸²⁹ sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ¹⁸³⁰ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[1:51]  ¹⁸³¹ tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ¹⁸³² tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[1:52]  ¹⁸³³ tn Or “rulers.”

[1:52]  ¹⁸³⁴ tn Or “those of humble position”

[1:52]  sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).

[1:53]  ¹⁸³⁵ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ¹⁸³⁶ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[1:54]  ¹⁸³⁷ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ¹⁸³⁸ tn Or “his [God’s] loyal love.”

[1:55]  ¹⁸³⁹ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ¹⁸⁴⁰ tn Grk “fathers.”

[1:55]  ¹⁸⁴¹ tn Grk “his seed” (an idiom for offspring or descendants).

[1:56]  ¹⁸⁴² tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ¹⁸⁴³ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ¹⁸⁴⁴ sn As is typical with Luke the timing is approximate (about three months), not specific.

[1:57]  ¹⁸⁴⁵ tn Grk “the time was fulfilled.”

[1:57]  ¹⁸⁴⁶ tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

[1:58]  ¹⁸⁴⁷ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ¹⁸⁴⁸ tn Grk “had magnified his mercy with her.”

[1:58]  ¹⁸⁴⁹ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[1:59]  ¹⁸⁵⁰ tn Grk “And it happened that.” 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.

[1:59]  ¹⁸⁵¹ sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ¹⁸⁵² tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[1:60]  ¹⁸⁵³ tn Grk “And,” but with clearly contrastive emphasis in context.

[1:60]  ¹⁸⁵⁴ tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

[1:60]  ¹⁸⁵⁵ tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

[1:60]  ¹⁸⁵⁶ sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

[1:61]  ¹⁸⁵⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ¹⁸⁵⁸ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ¹⁸⁵⁹ tn Grk “There is no one from your relatives who is called by this name.”

[1:62]  ¹⁸⁶⁰ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

[1:62]  ¹⁸⁶¹ tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

[1:62]  ¹⁸⁶² sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

[1:62]  ¹⁸⁶³ tn Grk “what he might wish to call him.”

[1:63]  ¹⁸⁶⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ¹⁸⁶⁵ sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ¹⁸⁶⁶ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ¹⁸⁶⁷ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

[1:64]  ¹⁸⁶⁸ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:64]  ¹⁸⁶⁹ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

[1:64]  ¹⁸⁷⁰ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

[1:64]  ¹⁸⁷¹ tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

[1:65]  ¹⁸⁷² tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:65]  sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.

[1:66]  ¹⁸⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ¹⁸⁷⁴ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ¹⁸⁷⁵ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ¹⁸⁷⁶ tn Or “what manner of child will this one be?”

[1:66]  ¹⁸⁷⁷ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[1:67]  ¹⁸⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ¹⁸⁷⁹ tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:67]  sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.

[1:68]  ¹⁸⁸⁰ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ¹⁸⁸¹ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ¹⁸⁸² tn Or “has delivered”; Grk “has accomplished redemption.”

[1:68]  sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

[1:69]  ¹⁸⁸³ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ¹⁸⁸⁴ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ¹⁸⁸⁵ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ¹⁸⁸⁶ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[1:70]  ¹⁸⁸⁷ tn Grk “from the ages,” “from eternity.”

[1:71]  ¹⁸⁸⁸ tn Grk “from long ago, salvation.”

[1:71]  ¹⁸⁸⁹ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[1:72]  ¹⁸⁹⁰ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ¹⁸⁹¹ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ¹⁸⁹² tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ¹⁸⁹³ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:73]  ¹⁸⁹⁴ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ¹⁸⁹⁵ tn Or “forefather”; Grk “father.”

[1:73]  ¹⁸⁹⁶ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ¹⁸⁹⁷ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ¹⁸⁹⁸ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ¹⁸⁹⁹ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ¹⁹⁰⁰ tn Grk “all our days.”

[1:76]  ¹⁹⁰¹ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ¹⁹⁰² tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ¹⁹⁰³ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ¹⁹⁰⁴ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ¹⁹⁰⁵ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:76]  sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

[1:77]  ¹⁹⁰⁶ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ¹⁹⁰⁷ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[1:78]  ¹⁹⁰⁸ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ¹⁹⁰⁹ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ¹⁹¹⁰ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ¹⁹¹¹ tn Grk “shall visit us.”

[1:79]  ¹⁹¹² sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ¹⁹¹³ tn Or “the path.”

[1:80]  ¹⁹¹⁴ tn This verb is imperfect.

[1:80]  ¹⁹¹⁵ tn This verb is also imperfect.

[1:80]  ¹⁹¹⁶ tn Or “desert.”

[1:80]  ¹⁹¹⁷ tn Grk “until the day of his revealing.”

[24:44]  ¹⁹¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹⁹¹⁹ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹⁹²⁰ 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]  ¹⁹²¹ 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]  ¹⁹²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ¹⁹²³ 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]  ¹⁹²⁴ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹⁹²⁵ tn Or “preached,” “announced.”

[24:47]  ¹⁹²⁶ 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]  ¹⁹²⁷ 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]  ¹⁹²⁸ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

[24:49]  ¹⁹²⁹ tn Grk “sending on you.”

[24:49]  ¹⁹³⁰ 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]  ¹⁹³¹ sn The city refers to Jerusalem.

[24:49]  ¹⁹³² 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]  ¹⁹³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ¹⁹³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ¹⁹³⁵ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[24:51]  ¹⁹³⁶ 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]  ¹⁹³⁷ tn Grk “while he blessed them.”

[24:51]  ¹⁹³⁸ tn Grk “he departed from them.”

[24:51]  ¹⁹³⁹ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, 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]  ¹⁹⁴⁰ 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]  ¹⁹⁴¹ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ¹⁹⁴² sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.

[24:53]  ¹⁹⁴³ 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]  ¹⁹⁴⁴ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ¹⁹⁴⁵ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.