19:28 After Jesus 27 had said this, he continued on ahead, 28 going up to Jerusalem. 29 19:29 Now 30 when he approached Bethphage 31 and Bethany, at the place called the Mount of Olives, 32 he sent two of the disciples, 19:30 telling them, 33 “Go to the village ahead of you. 34 When 35 you enter it, you will find a colt tied there that has never been ridden. 36 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 37 it.’” 19:32 So those who were sent ahead found 38 it exactly 39 as he had told them. 19:33 As 40 they were untying the colt, its owners asked them, 41 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 42 they brought it to Jesus, threw their cloaks 43 on the colt, 44 and had Jesus get on 45 it. 19:36 As 46 he rode along, they 47 spread their cloaks on the road. 19:37 As he approached the road leading down from 48 the Mount of Olives, 49 the whole crowd of his 50 disciples began to rejoice 51 and praise 52 God with a loud voice for all the mighty works 53 they had seen: 54 19:38 “Blessed is the king 55 who comes in the name of the Lord! 56 Peace in heaven and glory in the highest!” 19:39 But 57 some of the Pharisees 58 in the crowd said to him, “Teacher, rebuke your disciples.” 59 19:40 He answered, 60 “I tell you, if they 61 keep silent, the very stones 62 will cry out!”
19:41 Now 63 when Jesus 64 approached 65 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 66 even you, the things that make for peace! 67 But now they are hidden 68 from your eyes. 19:43 For the days will come upon you when your enemies will build 69 an embankment 70 against you and surround you and close in on you from every side. 19:44 They will demolish you 71 – you and your children within your walls 72 – and they will not leave within you one stone 73 on top of another, 74 because you did not recognize the time of your visitation from God.” 75
19:45 Then 76 Jesus 77 entered the temple courts 78 and began to drive out those who were selling things there, 79 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 80 but you have turned it into a den 81 of robbers!” 82
19:47 Jesus 83 was teaching daily in the temple courts. The chief priests and the experts in the law 84 and the prominent leaders among the people were seeking to assassinate 85 him, 19:48 but 86 they could not find a way to do it, 87 for all the people hung on his words. 88
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
3 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
4 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.
5 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
6 tn Grk “behold.”
7 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.’”
8 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
9 tn Or “exacting,” “harsh,” “hard.”
10 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.
11 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.
12 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
13 tn Grk “out of your own mouth” (an idiom).
14 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
15 tn Or “exacting,” “harsh,” “hard.”
16 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
17 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).
18 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 tn Grk “the ten minas.”
20 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.
21 tc A few
22 tn Grk “to everyone who has, he will be given more.”
23 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).
24 tn Grk “to rule over them.”
25 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
26 sn Slaughter them. To reject the king is to face certain judgment from him.
27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
28 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
29 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.
30 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.
31 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.
32 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.
33 tn Grk “saying.”
34 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
35 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.
36 tn Grk “a colt tied there on which no one of men has ever sat.”
37 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
38 tn Grk “sent ahead and went and found.”
39 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
40 tn Here καί (kai) has not been translated because of differences between Greek and English style.
41 tn Grk “said to them.”
42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
43 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
44 sn See Zech 9:9.
45 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.
46 tn Here καί (kai) has not been translated because of differences between Greek and English style.
47 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.”
48 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).
49 sn See the note on the name Mount of Olives in v. 29.
50 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
51 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.”
52 sn See 2:13, 20; Acts 2:47; 3:8-9.
53 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
54 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
55 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.
56 sn A quotation from Ps 118:26.
57 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.
58 sn See the note on Pharisees in 5:17.
59 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
60 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.
61 tn Grk “these.”
62 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.
63 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
64 tn Grk “he.”
65 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.
66 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
67 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
68 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).
69 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
70 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
71 tn Grk “They will raze you to the ground.”
72 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.
73 sn (Not) one stone on top of another is an idiom for total destruction.
74 tn Grk “leave stone on stone.”
75 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.
76 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
77 tn Grk “he.”
78 tn Grk “the temple” (also in v. 47).
79 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.
80 sn A quotation from Isa 56:7.
81 tn Or “a hideout” (see L&N 1.57).
82 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.
83 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.
84 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
85 tn Grk “to destroy.”
86 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
87 tn Grk “they did not find the thing that they might do.”
88 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.