18:1 Then 1 Jesus 2 told them a parable to show them they should always 3 pray and not lose heart. 4 18:2 He said, 5 “In a certain city 6 there was a judge 7 who neither feared God nor respected people. 8 18:3 There was also a widow 9 in that city 10 who kept coming 11 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 12 a while he refused, but later on 13 he said to himself, ‘Though I neither fear God nor have regard for people, 14 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 15 by her unending pleas.’” 16 18:6 And the Lord said, “Listen to what the unrighteous judge says! 17 18:7 Won’t 18 God give justice to his chosen ones, who cry out 19 to him day and night? 20 Will he delay 21 long to help them? 18:8 I tell you, he will give them justice speedily. 22 Nevertheless, when the Son of Man comes, will he find faith 23 on earth?”
18:9 Jesus 24 also told this parable to some who were confident that they were righteous and looked down 25 on everyone else. 18:10 “Two men went up 26 to the temple to pray, one a Pharisee 27 and the other a tax collector. 28 18:11 The Pharisee stood and prayed about himself like this: 29 ‘God, I thank 30 you that I am not like other people: 31 extortionists, 32 unrighteous people, 33 adulterers – or even like this tax collector. 34 18:12 I fast twice 35 a week; I give a tenth 36 of everything I get.’ 18:13 The tax collector, however, stood 37 far off and would not even look up 38 to heaven, but beat his breast and said, ‘God, be merciful 39 to me, sinner that I am!’ 40 18:14 I tell you that this man went down to his home justified 41 rather than the Pharisee. 42 For everyone who exalts 43 himself will be humbled, but he who humbles himself will be exalted.”
18:15 Now people 44 were even bringing their babies 45 to him for him to touch. 46 But when the disciples saw it, they began to scold those who brought them. 47 18:16 But Jesus called for the children, 48 saying, “Let the little children come to me and do not try to stop them, for the kingdom of God 49 belongs to such as these. 50 18:17 I tell you the truth, 51 whoever does not receive 52 the kingdom of God like a child 53 will never 54 enter it.”
18:18 Now 55 a certain ruler 56 asked him, “Good teacher, what must I do to inherit eternal life?” 57 18:19 Jesus 58 said to him, “Why do you call me good? 59 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.’” 60 18:21 The man 61 replied, “I have wholeheartedly obeyed 62 all these laws 63 since my youth.” 64 18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have 65 and give the money 66 to the poor, 67 and you will have treasure 68 in heaven. Then 69 come, follow me.” 18:23 But when the man 70 heard this he became very sad, 71 for he was extremely wealthy. 18:24 When Jesus noticed this, 72 he said, “How hard 73 it is for the rich to enter the kingdom of God! 74 18:25 In fact, it is easier for a camel to go through the eye of a needle 75 than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then 76 who can be saved?” 77 18:27 He replied, “What is impossible 78 for mere humans 79 is possible for God.” 18:28 And Peter said, “Look, we have left everything we own 80 to follow you!” 81 18:29 Then 82 Jesus 83 said to them, “I tell you the truth, 84 there is no one who has left home or wife or brothers 85 or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more 86 in this age 87 – and in the age to come, eternal life.” 88
18:31 Then 89 Jesus 90 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 91 and everything that is written about the Son of Man by the prophets will be accomplished. 92 18:32 For he will be handed over 93 to the Gentiles; he will be mocked, 94 mistreated, 95 and spat on. 96 18:33 They will flog him severely 97 and kill him. Yet 98 on the third day he will rise again.” 18:34 But 99 the twelve 100 understood none of these things. This 101 saying was hidden from them, and they did not grasp 102 what Jesus meant. 103
18:35 As 104 Jesus 105 approached 106 Jericho, 107 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 108 told him, “Jesus the Nazarene is passing by.” 18:38 So 109 he called out, 110 “Jesus, Son of David, 111 have mercy 112 on me!” 18:39 And those who were in front 113 scolded 114 him to get him to be quiet, but he shouted 115 even more, “Son of David, have mercy on me!” 18:40 So 116 Jesus stopped and ordered the beggar 117 to be brought to him. When the man 118 came near, Jesus 119 asked him, 18:41 “What do you want me to do for you?” He replied, 120 “Lord, let me see again.” 121 18:42 Jesus 122 said to him, “Receive 123 your sight; your faith has healed you.” 124 18:43 And immediately he regained 125 his sight and followed Jesus, 126 praising 127 God. When 128 all the people saw it, they too 129 gave praise to God.
19:1 Jesus 130 entered Jericho 131 and was passing through it. 19:2 Now 132 a man named Zacchaeus was there; he was a chief tax collector 133 and was rich. 19:3 He 134 was trying to get a look at Jesus, 135 but being a short man he could not see over the crowd. 136 19:4 So 137 he ran on ahead and climbed up into a sycamore tree 138 to see him, because Jesus 139 was going to pass that way. 19:5 And when Jesus came to that place, he looked up 140 and said to him, “Zacchaeus, come down quickly, 141 because I must 142 stay at your house today.” 143 19:6 So he came down quickly 144 and welcomed Jesus 145 joyfully. 146 19:7 And when the people 147 saw it, they all complained, 148 “He has gone in to be the guest of a man who is a sinner.” 149 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 150 to the poor, and if 151 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 152 Jesus said to him, “Today salvation 153 has come to this household, 154 because he too is a son of Abraham! 155 19:10 For the Son of Man came 156 to seek and to save the lost.”
19:11 While the people were listening to these things, Jesus 157 proceeded to tell a parable, because he was near to Jerusalem, 158 and because they thought 159 that the kingdom of God 160 was going to 161 appear immediately. 19:12 Therefore he said, “A nobleman 162 went to a distant country to receive 163 for himself a kingdom and then return. 164 19:13 And he summoned ten of his slaves, 165 gave them ten minas, 166 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 167 hated 168 him and sent a delegation after him, saying, ‘We do not want this man 169 to be king 170 over us!’ 19:15 When 171 he returned after receiving the kingdom, he summoned 172 these slaves to whom he had given the money. He wanted 173 to know how much they had earned 174 by trading. 19:16 So 175 the first one came before him and said, ‘Sir, 176 your mina 177 has made ten minas more.’ 19:17 And the king 178 said to him, ‘Well done, good slave! Because you have been faithful 179 in a very small matter, you will have authority 180 over ten cities.’ 19:18 Then 181 the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So 182 the king 183 said to him, ‘And you are to be over five cities.’ 19:20 Then another 184 slave 185 came and said, ‘Sir, here is 186 your mina that I put away for safekeeping 187 in a piece of cloth. 188 19:21 For I was afraid of you, because you are a severe 189 man. You withdraw 190 what you did not deposit 191 and reap what you did not sow.’ 19:22 The king 192 said to him, ‘I will judge you by your own words, 193 you wicked slave! 194 So you knew, did you, that I was a severe 195 man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put 196 my money in the bank, 197 so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, 198 ‘Take the mina from him, and give it to the one who has ten.’ 199 19:25 But 200 they said to him, ‘Sir, he has ten minas already!’ 201 19:26 ‘I tell you that everyone who has will be given more, 202 but from the one who does not have, even what he has will be taken away. 203 19:27 But as for these enemies of mine who did not want me to be their king, 204 bring them here and slaughter 205 them 206 in front of me!’”
19:28 After Jesus 207 had said this, he continued on ahead, 208 going up to Jerusalem. 209 19:29 Now 210 when he approached Bethphage 211 and Bethany, at the place called the Mount of Olives, 212 he sent two of the disciples, 19:30 telling them, 213 “Go to the village ahead of you. 214 When 215 you enter it, you will find a colt tied there that has never been ridden. 216 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 217 it.’” 19:32 So those who were sent ahead found 218 it exactly 219 as he had told them. 19:33 As 220 they were untying the colt, its owners asked them, 221 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 222 they brought it to Jesus, threw their cloaks 223 on the colt, 224 and had Jesus get on 225 it. 19:36 As 226 he rode along, they 227 spread their cloaks on the road. 19:37 As he approached the road leading down from 228 the Mount of Olives, 229 the whole crowd of his 230 disciples began to rejoice 231 and praise 232 God with a loud voice for all the mighty works 233 they had seen: 234 19:38 “Blessed is the king 235 who comes in the name of the Lord! 236 Peace in heaven and glory in the highest!” 19:39 But 237 some of the Pharisees 238 in the crowd said to him, “Teacher, rebuke your disciples.” 239 19:40 He answered, 240 “I tell you, if they 241 keep silent, the very stones 242 will cry out!”
19:41 Now 243 when Jesus 244 approached 245 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 246 even you, the things that make for peace! 247 But now they are hidden 248 from your eyes. 19:43 For the days will come upon you when your enemies will build 249 an embankment 250 against you and surround you and close in on you from every side. 19:44 They will demolish you 251 – you and your children within your walls 252 – and they will not leave within you one stone 253 on top of another, 254 because you did not recognize the time of your visitation from God.” 255
19:45 Then 256 Jesus 257 entered the temple courts 258 and began to drive out those who were selling things there, 259 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 260 but you have turned it into a den 261 of robbers!” 262
19:47 Jesus 263 was teaching daily in the temple courts. The chief priests and the experts in the law 264 and the prominent leaders among the people were seeking to assassinate 265 him, 19:48 but 266 they could not find a way to do it, 267 for all the people hung on his words. 268
20:1 Now one 269 day, as Jesus 270 was teaching the people in the temple courts 271 and proclaiming 272 the gospel, the chief priests and the experts in the law 273 with the elders came up 274 20:2 and said to him, 275 “Tell us: By what authority 276 are you doing these things? 277 Or who it is who gave you this authority?” 20:3 He answered them, 278 “I will also ask you a question, and you tell me: 20:4 John’s baptism 279 – was it from heaven or from people?” 280 20:5 So 281 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 282 they replied that they did not know 283 where it came from. 20:8 Then 284 Jesus said to them, “Neither will I tell you 285 by whose authority 286 I do these things.”
20:9 Then 287 he began to tell the people this parable: “A man 288 planted a vineyard, 289 leased it to tenant farmers, 290 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 291 to the tenants so that they would give 292 him his portion of the crop. 293 However, the tenants beat his slave 294 and sent him away empty-handed. 20:11 So 295 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 296 20:12 So 297 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 298 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 299 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 300 they threw him out of the vineyard and killed 301 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 302 those tenants and give the vineyard to others.” 303 When the people 304 heard this, they said, “May this never happen!” 305 20:17 But Jesus 306 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’? 307 20:18 Everyone who falls on this stone will be broken to pieces, 308 and the one on whom it falls will be crushed.” 309 20:19 Then 310 the experts in the law 311 and the chief priests wanted to arrest 312 him that very hour, because they realized he had told this parable against them. But 313 they were afraid of the people.
20:20 Then 314 they watched him carefully and sent spies who pretended to be sincere. 315 They wanted to take advantage of what he might say 316 so that they could deliver him up to the authority and jurisdiction 317 of the governor. 20:21 Thus 318 they asked him, “Teacher, we know that you speak and teach correctly, 319 and show no partiality, but teach the way of God in accordance with the truth. 320 20:22 Is it right 321 for us to pay the tribute tax 322 to Caesar 323 or not?” 20:23 But Jesus 324 perceived their deceit 325 and said to them, 20:24 “Show me a denarius. 326 Whose image 327 and inscription are on it?” 328 They said, “Caesar’s.” 20:25 So 329 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 330 20:26 Thus 331 they were unable in the presence of the people to trap 332 him with his own words. 333 And stunned 334 by his answer, they fell silent.
20:27 Now some Sadducees 335 (who contend that there is no resurrection) 336 came to him. 20:28 They asked him, 337 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 338 must marry 339 the widow and father children 340 for his brother. 341 20:29 Now there were seven brothers. The first one married a woman 342 and died without children. 20:30 The second 343 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? 344 For all seven had married her.” 345
20:34 So 346 Jesus said to them, “The people of this age 347 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 348 that age and in the resurrection from the dead neither marry nor are given in marriage. 349 20:36 In fact, they can no longer die, because they are equal to angels 350 and are sons of God, since they are 351 sons 352 of the resurrection. 20:37 But even Moses revealed that the dead are raised 353 in the passage about the bush, 354 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 355 20:38 Now he is not God of the dead, but of the living, 356 for all live before him.” 357 20:39 Then 358 some of the experts in the law 359 answered, “Teacher, you have spoken well!” 360 20:40 For they did not dare any longer to ask 361 him anything.
20:41 But 362 he said to them, “How is it that they say that the Christ 363 is David’s son? 364 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 365 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 366
20:44 If David then calls him ‘Lord,’ how can he be his son?” 367
20:45 As 368 all the people were listening, Jesus 369 said to his disciples, 20:46 “Beware 370 of the experts in the law. 371 They 372 like walking around in long robes, and they love elaborate greetings 373 in the marketplaces and the best seats 374 in the synagogues 375 and the places of honor at banquets. 20:47 They 376 devour 377 widows’ property, 378 and as a show make long prayers. They will receive a more severe punishment.”
21:1 Jesus 379 looked up 380 and saw the rich putting their gifts into the offering box. 381 21:2 He also saw a poor widow put in two small copper coins. 382 21:3 He 383 said, “I tell you the truth, 384 this poor widow has put in more than all of them. 385 21:4 For they all offered their gifts out of their wealth. 386 But she, out of her poverty, put in everything she had to live on.” 387
21:5 Now 388 while some were speaking about the temple, how it was adorned 389 with beautiful stones and offerings, 390 Jesus 391 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. 392 All will be torn down!” 393 21:7 So 394 they asked him, 395 “Teacher, when will these things 396 happen? And what will be the sign that 397 these things are about to take place?” 21:8 He 398 said, “Watch out 399 that you are not misled. For many will come in my name, saying, ‘I am he,’ 400 and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, 401 do not be afraid. 402 For these things must happen first, but the end will not come at once.” 403
21:10 Then he said to them, “Nation will rise up in arms 404 against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines 405 and plagues in various places, and there will be terrifying sights 406 and great signs 407 from heaven. 21:12 But before all this, 408 they will seize 409 you and persecute you, handing you over to the synagogues 410 and prisons. You 411 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 412 21:14 Therefore be resolved 413 not to rehearse 414 ahead of time how to make your defense. 21:15 For I will give you the words 415 along with the wisdom 416 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 417 brothers, relatives, 418 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 419 21:18 Yet 420 not a hair of your head will perish. 421 21:19 By your endurance 422 you will gain 423 your lives. 424
21:20 “But when you see Jerusalem 425 surrounded 426 by armies, then know that its 427 desolation 428 has come near. 21:21 Then those who are in Judea must flee 429 to the mountains. Those 430 who are inside the city must depart. Those 431 who are out in the country must not enter it, 21:22 because these are days of vengeance, 432 to fulfill 433 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 434 on the earth and wrath against this people. 21:24 They 435 will fall by the edge 436 of the sword and be led away as captives 437 among all nations. Jerusalem 438 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 439
21:25 “And there will be signs in the sun and moon and stars, 440 and on the earth nations will be in distress, 441 anxious 442 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 443 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 444 21:27 Then 445 they will see the Son of Man arriving in a cloud 446 with power and great glory. 21:28 But when these things 447 begin to happen, stand up and raise your heads, because your redemption 448 is drawing near.”
21:29 Then 449 he told them a parable: “Look at the fig tree and all the other trees. 450 21:30 When they sprout leaves, you see 451 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know 452 that the kingdom of God 453 is near. 21:32 I tell you the truth, 454 this generation 455 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. 456
21:34 “But be on your guard 457 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. 458 21:35 For 459 it will overtake 460 all who live on the face of the whole earth. 461 21:36 But stay alert at all times, 462 praying that you may have strength to escape all these things that must 463 happen, and to stand before the Son of Man.”
21:37 So 464 every day Jesus 465 was teaching in the temple courts, 466 but at night he went and stayed 467 on the Mount of Olives. 468 21:38 And all the people 469 came to him early in the morning to listen to him in the temple courts. 470
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3 tn Or “should pray at all times” (L&N 67.88).
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).
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.”
6 tn Or “town.”
7 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
8 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
9 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
10 tn Or “town.”
11 tn This is an iterative imperfect; the widow did this on numerous occasions.
12 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
13 tn Grk “after these things.”
14 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
15 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
16 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
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 tn Here δέ (de) has not been translated.
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.
20 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
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.
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.
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.
24 tn Grk “He”; the referent has been specified in the translation for clarity.
25 tn Grk “and despised.” This is a second parable with an explanatory introduction.
26 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
27 sn See the note on Pharisees in 5:17.
28 sn See the note on tax collectors in 3:12.
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.
30 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
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”).
32 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
33 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
34 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
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.
36 tn Or “I tithe.”
37 tn Grk “standing”; the Greek participle has been translated as a finite verb.
38 tn Grk “even lift up his eyes” (an idiom).
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).
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.
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.
42 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
43 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
44 tn Grk “they.”
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).
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).
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.
48 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
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.
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.
51 tn Grk “Truly (ἀμήν, amhn), I say to you.”
52 sn On receive see John 1:12.
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.
54 tn The negation in Greek used here (οὐ μή, ou mh) is very strong.
55 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
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.
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.
58 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
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.
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.
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.
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.
63 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
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.
65 sn See Luke 14:33.
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.
67 sn See Luke 1:50-53; 6:20-23; 14:12-14.
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.
69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
70 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
71 tn Or “very distressed” (L&N 25.277).
72 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of
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.
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.
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.
76 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
77 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
78 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
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.
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.
81 tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
82 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
83 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
84 tn Grk “Truly (ἀμήν, amhn), I say to you.”
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.
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.
87 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
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).
89 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
90 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
91 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
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.
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).
94 sn See Luke 22:63; 23:11, 36.
95 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
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.
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.
98 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
99 tn Here καί (kai) has been translated as “but” to indicate the contrast.
100 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
101 tn Grk “And this.” Here καί (kai) has not been translated.
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.
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.
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.
105 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
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.
107 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
108 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
109 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
110 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
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]).
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.
113 sn That is, those who were at the front of the procession.
114 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
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.
116 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
117 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
118 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
119 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
120 tn Grk “said.”
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.
122 tn Here καί (kai) has not been translated because of differences between Greek and English style.
123 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
124 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
125 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
126 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
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).
128 tn Here καί (kai) has not been translated because of differences between Greek and English style.
129 tn The word “too” has been supplied for stylistic reasons.
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.
131 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
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).
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).
134 tn Here καί (kai) has not been translated because of differences between Greek and English style.
135 tn Grk “He was trying to see who Jesus was.”
136 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
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.
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).
139 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
140 tc Most
141 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
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.
143 sn On today here and in v. 9, see the note on today in 2:11.
144 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
145 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
146 tn The participle χαίρων (cairwn) has been taken as indicating manner.
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.
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.
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.
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).
151 tn This is a first class condition in the Greek text. It virtually confesses fraud.
152 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
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.
154 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
155 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
156 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
157 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
158 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
159 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
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.
161 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
162 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
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).
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
165 tn See the note on the word “slave” in 7:2.
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.
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).
168 tn The imperfect is intense in this context, suggesting an ongoing attitude.
169 tn Grk “this one” (somewhat derogatory in this context).
170 tn Or “to rule.”
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.
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.”
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.
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.
175 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
176 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
177 tn See the note on the word “minas” in v. 13.
178 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
179 tn See Luke 16:10.
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.
181 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
182 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
183 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
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.
185 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
186 tn Grk “behold.”
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.’”
188 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
189 tn Or “exacting,” “harsh,” “hard.”
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.
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.
192 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
193 tn Grk “out of your own mouth” (an idiom).
194 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
195 tn Or “exacting,” “harsh,” “hard.”
196 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
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).
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.
199 tn Grk “the ten minas.”
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.
201 tc A few
202 tn Grk “to everyone who has, he will be given more.”
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).
204 tn Grk “to rule over them.”
205 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
206 sn Slaughter them. To reject the king is to face certain judgment from him.
207 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
208 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
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.
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.
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.
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.
213 tn Grk “saying.”
214 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
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.
216 tn Grk “a colt tied there on which no one of men has ever sat.”
217 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
218 tn Grk “sent ahead and went and found.”
219 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
220 tn Here καί (kai) has not been translated because of differences between Greek and English style.
221 tn Grk “said to them.”
222 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
223 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
224 sn See Zech 9:9.
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.
226 tn Here καί (kai) has not been translated because of differences between Greek and English style.
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.”
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).
229 sn See the note on the name Mount of Olives in v. 29.
230 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
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.”
232 sn See 2:13, 20; Acts 2:47; 3:8-9.
233 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
234 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
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.
236 sn A quotation from Ps 118:26.
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.
238 sn See the note on Pharisees in 5:17.
239 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
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.
241 tn Grk “these.”
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.
243 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
244 tn Grk “he.”
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.
246 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
247 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
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).
249 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
250 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
251 tn Grk “They will raze you to the ground.”
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.
253 sn (Not) one stone on top of another is an idiom for total destruction.
254 tn Grk “leave stone on stone.”
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.
256 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
257 tn Grk “he.”
258 tn Grk “the temple” (also in v. 47).
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.
260 sn A quotation from Isa 56:7.
261 tn Or “a hideout” (see L&N 1.57).
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.
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.
264 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
265 tn Grk “to destroy.”
266 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
267 tn Grk “they did not find the thing that they might do.”
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.
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.
270 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
271 tn Grk “the temple.”
272 tn Or “preaching.”
273 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
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.
275 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
276 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
277 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
278 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
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.
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”).
281 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
282 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
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.
284 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
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.
286 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
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.
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.
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.
290 sn The leasing of land to tenant farmers was common in this period.
291 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
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 Ë13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
293 tn Grk “from the fruit of the vineyard.”
294 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
295 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
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.
297 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
298 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
299 tn Grk “my beloved son.” See comment at Luke 3:22.
300 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
301 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
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.
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.
304 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
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.
306 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
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.
308 tn On this term, see BDAG 972 s.v. συνθλάω.
309 tn Grk “on whomever it falls, it will crush him.”
310 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
311 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
312 tn Grk “tried to lay hands on him.”
313 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
314 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
315 tn Grk “righteous,” but in this context the point is their false sincerity.
316 tn Grk “so that they might catch him in some word.”
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).
318 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
319 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
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.
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.
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.’”
323 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
324 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
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).
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.
327 tn Or “whose likeness.”
328 tn Grk “whose likeness and inscription does it have?”
329 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
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.
331 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
332 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
333 tn Grk “to trap him in a saying.”
334 tn Or “amazed.”
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.
336 sn This remark is best regarded as a parenthetical note by the author.
337 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
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).
339 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
340 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
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.
342 tn Grk “took a wife” (an idiom for marrying a woman).
343 tc Most
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.
345 tn Grk “For the seven had her as wife.”
346 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
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.
348 tn Grk “to attain to.”
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.
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).
351 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
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).
353 tn Grk “But that the dead are raised even Moses revealed.”
354 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
355 sn A quotation from Exod 3:6.
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.
357 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
358 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
359 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
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.
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.
362 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
363 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
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.
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.
366 sn A quotation from Ps 110:1.
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).
368 tn Here δέ (de) has not been translated.
369 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
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.
371 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
372 tn Grk “who,” continuing the sentence begun by the prior phrase.
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.
374 sn See Luke 14:1-14.
375 sn See the note on synagogues in 4:15.
376 tn Grk “who,” continuing the sentence begun in v. 46.
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.
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).
379 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
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.
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.
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.
383 tn Here καί (kai) has not been translated because of differences between Greek and English style.
384 tn Grk “Truly, I say to you.”
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.
386 tn Grk “out of what abounded to them.”
387 tn Or “put in her entire livelihood.”
388 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
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.
390 tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.
391 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
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
393 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
394 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
395 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
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.
397 tn Grk “when.”
398 tn Here δέ (de) has not been translated.
399 tn Or “Be on guard.”
400 tn That is, “I am the Messiah.”
401 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
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).
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.
404 tn For the translation “rise up in arms” see L&N 55.2.
405 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
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.
407 sn See Jer 4:13-22; 14:12; 21:6-7.
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.
409 tn Grk “will lay their hands on you.”
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.
411 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
412 tn Grk “This will turn out to you for [a] testimony.”
413 tn Grk “determine in your hearts.”
414 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
415 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
416 tn Grk “and wisdom.”
417 sn To confess Christ might well mean rejection by one’s own family, even by parents.
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.
419 sn See Luke 6:22, 27; 1 Cor 1:25-31.
420 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
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.
422 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
423 tc Some important Greek witnesses plus the majority of
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.
425 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
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.
427 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
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
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.
430 tn Here καί (kai) has not been translated because of differences between Greek and English style.
431 tn Here καί (kai) has not been translated because of differences between Greek and English style.
432 tn Or “of punishment.” This is a time of judgment.
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.
434 sn Great distress means that this is a period of great judgment.
435 tn Here καί (kai) has not been translated because of differences between Greek and English style.
436 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
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.
438 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
439 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
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.
441 tn Grk “distress of nations.”
442 tn Or “in consternation” (L&N 32.9).
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).
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.
445 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
446 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
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.
448 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
449 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
450 tn Grk “all the trees.”
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.
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.
453 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
454 tn Grk “Truly (ἀμήν, amhn), I say to you.”
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.
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.
457 tn Grk “watch out for yourselves.”
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.
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.
460 tn Or “come upon.”
461 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
462 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
463 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
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.
465 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
466 tn Grk “in the temple.”
467 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
468 tn Grk “at the mountain called ‘of Olives.’”
469 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
470 tc Some