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

[18:1]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ³ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “town.”

[18:2]  ⁷ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ⁸ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:3]  ⁹ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ¹⁰ tn Or “town.”

[18:3]  ¹¹ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4]  ¹² tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ¹³ tn Grk “after these things.”

[18:4]  ¹⁴ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:5]  ¹⁵ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ¹⁶ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:6]  ¹⁷ 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]  ¹⁸ tn Here δέ (de) has not been translated.

[18:7]  ¹⁹ 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]  ²⁰ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ²⁵ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:10]  ²⁶ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ²⁷ sn See the note on Pharisees in 5:17.

[18:10]  ²⁸ sn See the note on tax collectors in 3:12.

[18:11]  ²⁹ 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]  ³⁰ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ³¹ 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]  ³² tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ³³ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ³⁴ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12]  ³⁵ 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]  ³⁶ tn Or “I tithe.”

[18:13]  ³⁷ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ³⁸ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ⁴³ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:15]  ⁴⁴ tn Grk “they.”

[18:15]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ⁵² sn On receive see John 1:12.

[18:17]  ⁵³ 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]  ⁵⁴ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[18:18]  ⁵⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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]  ⁶³ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[18:21]  ⁶⁴ 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]  ⁶⁵ sn See Luke 14:33.

[18:22]  ⁶⁶ 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]  ⁶⁷ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ⁶⁸ 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]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[18:23]  ⁷⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ⁷¹ tn Or “very distressed” (L&N 25.277).

[18:24]  ⁷² 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]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[18:26]  ⁷⁷ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[18:27]  ⁷⁸ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[18:29]  ⁸² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ⁸³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ⁸⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ⁸⁸ 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]  ⁸⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ⁹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ⁹² 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]  ⁹³ 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]  ⁹⁴ sn See Luke 22:63; 23:11, 36.

[18:32]  ⁹⁵ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[18:34]  ⁹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ¹⁰⁰ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ¹⁰¹ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ¹⁰⁶ 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]  ¹⁰⁷ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[18:37]  ¹⁰⁸ tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

[18:38]  ¹⁰⁹ 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]  ¹¹⁰ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ sn That is, those who were at the front of the procession.

[18:39]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ¹¹⁷ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ¹¹⁸ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ¹¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:41]  ¹²⁰ tn Grk “said.”

[18:41]  ¹²¹ 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]  ¹²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ¹²³ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ¹²⁴ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[18:43]  ¹²⁵ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ¹²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ¹²⁷ 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]  ¹²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ¹²⁹ tn The word “too” has been supplied for stylistic reasons.

[19:1]  ¹³⁰ 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]  ¹³¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[19:2]  ¹³² 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]  ¹³³ 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]  ¹³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ¹³⁵ tn Grk “He was trying to see who Jesus was.”

[19:3]  ¹³⁶ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:4]  ¹³⁷ 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]  ¹³⁸ 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]  ¹³⁹ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[19:5]  ¹⁴⁰ 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]  ¹⁴¹ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ¹⁴² 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]  ¹⁴³ sn On today here and in v. 9, see the note on today in 2:11.

[19:6]  ¹⁴⁴ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ¹⁴⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ¹⁴⁶ tn The participle χαίρων (cairwn) has been taken as indicating manner.

[19:7]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ 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]  ¹⁵⁰ 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]  ¹⁵¹ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:9]  ¹⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ¹⁵³ 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]  ¹⁵⁴ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ¹⁵⁵ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:10]  ¹⁵⁶ 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]  ¹⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ¹⁵⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ¹⁵⁹ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ¹⁶⁰ 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]  ¹⁶¹ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:12]  ¹⁶² tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶⁵ tn See the note on the word “slave” in 7:2.

[19:13]  ¹⁶⁶ 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]  ¹⁶⁷ 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]  ¹⁶⁸ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ¹⁶⁹ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ¹⁷⁰ tn Or “to rule.”

[19:15]  ¹⁷¹ 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]  ¹⁷² 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]  ¹⁷³ 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]  ¹⁷⁴ 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]  ¹⁷⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ¹⁷⁶ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ¹⁷⁷ tn See the note on the word “minas” in v. 13.

[19:17]  ¹⁷⁸ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ¹⁷⁹ tn See Luke 16:10.

[19:17]  ¹⁸⁰ 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]  ¹⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:19]  ¹⁸² tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ¹⁸³ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:20]  ¹⁸⁴ 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]  ¹⁸⁵ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ¹⁸⁶ tn Grk “behold.”

[19:20]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ¹⁹⁰ 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]  ¹⁹¹ 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]  ¹⁹² tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ¹⁹³ tn Grk “out of your own mouth” (an idiom).

[19:22]  ¹⁹⁴ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ¹⁹⁵ tn Or “exacting,” “harsh,” “hard.”

[19:23]  ¹⁹⁶ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ¹⁹⁷ 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]  ¹⁹⁸ 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]  ¹⁹⁹ tn Grk “the ten minas.”

[19:25]  ²⁰⁰ 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]  ²⁰¹ 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]  ²⁰² tn Grk “to everyone who has, he will be given more.”

[19:26]  ²⁰³ 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]  ²⁰⁴ tn Grk “to rule over them.”

[19:27]  ²⁰⁵ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ²⁰⁶ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:28]  ²⁰⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:28]  ²⁰⁸ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

[19:28]  ²⁰⁹ 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.

[19:29]  ²¹⁰ 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]  ²¹¹ 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]  ²¹² 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.

[19:30]  ²¹³ tn Grk “saying.”

[19:30]  ²¹⁴ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ²¹⁵ 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]  ²¹⁶ tn Grk “a colt tied there on which no one of men has ever sat.”

[19:31]  ²¹⁷ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:32]  ²¹⁸ tn Grk “sent ahead and went and found.”

[19:32]  ²¹⁹ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[19:33]  ²²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ²²¹ tn Grk “said to them.”

[19:35]  ²²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ²²³ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ²²⁴ sn See Zech 9:9.

[19:35]  ²²⁵ 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]  ²²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ²²⁷ 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]  ²²⁸ 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]  ²²⁹ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ²³⁰ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ²³¹ 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]  ²³² sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ²³³ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ²³⁴ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ²³⁵ 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]  ²³⁶ sn A quotation from Ps 118:26.

[19:39]  ²³⁷ 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]  ²³⁸ sn See the note on Pharisees in 5:17.

[19:39]  ²³⁹ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ²⁴⁰ 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]  ²⁴¹ tn Grk “these.”

[19:40]  ²⁴² 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]  ²⁴³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ²⁴⁴ tn Grk “he.”

[19:41]  ²⁴⁵ 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]  ²⁴⁶ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ²⁴⁷ 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]  ²⁴⁸ 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]  ²⁴⁹ 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]  ²⁵⁰ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ²⁵¹ tn Grk “They will raze you to the ground.”

[19:44]  ²⁵² 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]  ²⁵³ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ²⁵⁴ tn Grk “leave stone on stone.”

[19:44]  ²⁵⁵ 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.

[19:45]  ²⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:45]  ²⁵⁷ tn Grk “he.”

[19:45]  ²⁵⁸ tn Grk “the temple” (also in v. 47).

[19:45]  ²⁵⁹ 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]  ²⁶⁰ sn A quotation from Isa 56:7.

[19:46]  ²⁶¹ tn Or “a hideout” (see L&N 1.57).

[19:46]  ²⁶² 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]  ²⁶³ 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]  ²⁶⁴ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ²⁶⁵ tn Grk “to destroy.”

[19:48]  ²⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ²⁶⁷ tn Grk “they did not find the thing that they might do.”

[19:48]  ²⁶⁸ 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]  ²⁶⁹ 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]  ²⁷⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ²⁷¹ tn Grk “the temple.”

[20:1]  ²⁷² tn Or “preaching.”

[20:1]  ²⁷³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ²⁷⁴ 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]  ²⁷⁵ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ²⁷⁶ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ²⁷⁷ 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]  ²⁷⁸ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

[20:4]  ²⁷⁹ 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]  ²⁸⁰ 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”).

[20:5]  ²⁸¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[20:7]  ²⁸² tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.

[20:7]  ²⁸³ 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]  ²⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ²⁸⁵ 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]  ²⁸⁶ 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]  ²⁸⁷ 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]  ²⁸⁸ 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]  ²⁸⁹ 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]  ²⁹⁰ sn The leasing of land to tenant farmers was common in this period.

[20:10]  ²⁹¹ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ²⁹² 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]  ²⁹³ tn Grk “from the fruit of the vineyard.”

[20:10]  ²⁹⁴ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:11]  ²⁹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[20:11]  ²⁹⁶ 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]  ²⁹⁷ 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]  ²⁹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ²⁹⁹ tn Grk “my beloved son.” See comment at Luke 3:22.

[20:15]  ³⁰⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ³⁰¹ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[20:16]  ³⁰² 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]  ³⁰³ 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]  ³⁰⁴ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ³⁰⁵ 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]  ³⁰⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ³⁰⁷ 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.

[20:18]  ³⁰⁸ tn On this term, see BDAG 972 s.v. συνθλάω.

[20:18]  ³⁰⁹ tn Grk “on whomever it falls, it will crush him.”

[20:19]  ³¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ³¹¹ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ³¹² tn Grk “tried to lay hands on him.”

[20:19]  ³¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:20]  ³¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ³¹⁵ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ³¹⁶ tn Grk “so that they might catch him in some word.”

[20:20]  ³¹⁷ 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]  ³¹⁸ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ³¹⁹ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ³²⁰ 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]  ³²¹ 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]  ³²² 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]  ³²³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[20:23]  ³²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ³²⁵ 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]  ³²⁶ 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]  ³²⁷ tn Or “whose likeness.”

[20:24]  ³²⁸ tn Grk “whose likeness and inscription does it have?”

[20:25]  ³²⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

[20:25]  ³³⁰ 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]  ³³¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ³³² tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ³³³ tn Grk “to trap him in a saying.”

[20:26]  ³³⁴ tn Or “amazed.”

[20:27]  ³³⁵ 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]  ³³⁶ sn This remark is best regarded as a parenthetical note by the author.

[20:28]  ³³⁷ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ³³⁸ 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]  ³³⁹ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ³⁴⁰ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ³⁴¹ 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]  ³⁴² tn Grk “took a wife” (an idiom for marrying a woman).

[20:30]  ³⁴³ 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]  ³⁴⁴ 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]  ³⁴⁵ tn Grk “For the seven had her as wife.”

[20:34]  ³⁴⁶ 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]  ³⁴⁷ 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]  ³⁴⁸ tn Grk “to attain to.”

[20:35]  ³⁴⁹ 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]  ³⁵⁰ 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]  ³⁵¹ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ³⁵² 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]  ³⁵³ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ³⁵⁴ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ³⁵⁵ sn A quotation from Exod 3:6.

[20:38]  ³⁵⁶ 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]  ³⁵⁷ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[20:39]  ³⁵⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:39]  ³⁵⁹ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:39]  ³⁶⁰ 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]  ³⁶¹ 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]  ³⁶² sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ³⁶³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  ³⁶⁴ 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]  ³⁶⁵ 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]  ³⁶⁶ sn A quotation from Ps 110:1.

[20:44]  ³⁶⁷ 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]  ³⁶⁸ tn Here δέ (de) has not been translated.

[20:45]  ³⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:46]  ³⁷⁰ 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]  ³⁷¹ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ³⁷² tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ³⁷³ 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]  ³⁷⁴ sn See Luke 14:1-14.

[20:46]  ³⁷⁵ sn See the note on synagogues in 4:15.

[20:47]  ³⁷⁶ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ³⁷⁷ 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]  ³⁷⁸ 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]  ³⁷⁹ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ³⁸⁰ 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]  ³⁸¹ 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.

[21:2]  ³⁸² 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]  ³⁸³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ³⁸⁴ tn Grk “Truly, I say to you.”

[21:3]  ³⁸⁵ 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]  ³⁸⁶ tn Grk “out of what abounded to them.”

[21:4]  ³⁸⁷ tn Or “put in her entire livelihood.”

[21:5]  ³⁸⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:5]  ³⁸⁹ 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]  ³⁹⁰ tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.

[21:5]  ³⁹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:6]  ³⁹² 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]  ³⁹³ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[21:7]  ³⁹⁴ 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]  ³⁹⁵ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[21:7]  ³⁹⁶ 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]  ³⁹⁷ tn Grk “when.”

[21:8]  ³⁹⁸ tn Here δέ (de) has not been translated.

[21:8]  ³⁹⁹ tn Or “Be on guard.”

[21:8]  ⁴⁰⁰ tn That is, “I am the Messiah.”

[21:9]  ⁴⁰¹ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ⁴⁰² 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]  ⁴⁰³ 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]  ⁴⁰⁴ tn For the translation “rise up in arms” see L&N 55.2.

[21:11]  ⁴⁰⁵ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ⁴⁰⁶ 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]  ⁴⁰⁷ sn See Jer 4:13-22; 14:12; 21:6-7.

[21:12]  ⁴⁰⁸ 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]  ⁴⁰⁹ tn Grk “will lay their hands on you.”

[21:12]  ⁴¹⁰ 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]  ⁴¹¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:13]  ⁴¹² tn Grk “This will turn out to you for [a] testimony.”

[21:14]  ⁴¹³ tn Grk “determine in your hearts.”

[21:14]  ⁴¹⁴ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[21:15]  ⁴¹⁵ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ⁴¹⁶ tn Grk “and wisdom.”

[21:16]  ⁴¹⁷ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ⁴¹⁸ 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]  ⁴¹⁹ sn See Luke 6:22, 27; 1 Cor 1:25-31.

[21:18]  ⁴²⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:18]  ⁴²¹ 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]  ⁴²² sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ⁴²³ 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]  ⁴²⁴ 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]  ⁴²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ⁴²⁶ 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]  ⁴²⁷ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ⁴²⁸ 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]  ⁴²⁹ 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]  ⁴³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ⁴³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:22]  ⁴³² tn Or “of punishment.” This is a time of judgment.

[21:22]  ⁴³³ 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]  ⁴³⁴ sn Great distress means that this is a period of great judgment.

[21:24]  ⁴³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁴³⁶ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁴³⁷ 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]  ⁴³⁸ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁴³⁹ 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]  ⁴⁴⁰ 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]  ⁴⁴¹ tn Grk “distress of nations.”

[21:25]  ⁴⁴² tn Or “in consternation” (L&N 32.9).

[21:26]  ⁴⁴³ 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]  ⁴⁴⁴ 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]  ⁴⁴⁵ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ⁴⁴⁶ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[21:28]  ⁴⁴⁷ 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]  ⁴⁴⁸ sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).

[21:29]  ⁴⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ⁴⁵⁰ tn Grk “all the trees.”

[21:30]  ⁴⁵¹ 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]  ⁴⁵² 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]  ⁴⁵³ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[21:32]  ⁴⁵⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ⁴⁵⁵ 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]  ⁴⁵⁶ 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]  ⁴⁵⁷ tn Grk “watch out for yourselves.”

[21:34]  ⁴⁵⁸ 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]  ⁴⁵⁹ 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]  ⁴⁶⁰ tn Or “come upon.”

[21:35]  ⁴⁶¹ sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.

[21:36]  ⁴⁶² sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ⁴⁶³ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[21:37]  ⁴⁶⁴ 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]  ⁴⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ⁴⁶⁶ tn Grk “in the temple.”

[21:37]  ⁴⁶⁷ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ⁴⁶⁸ tn Grk “at the mountain called ‘of Olives.’”

[21:38]  ⁴⁶⁹ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ⁴⁷⁰ 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.