Discovery BoxLuke 19:1--23:56
Context19:1 Jesus 1 entered Jericho 2 and was passing through it. 19:2 Now 3 a man named Zacchaeus was there; he was a chief tax collector 4 and was rich. 19:3 He 5 was trying to get a look at Jesus, 6 but being a short man he could not see over the crowd. 7 19:4 So 8 he ran on ahead and climbed up into a sycamore tree 9 to see him, because Jesus 10 was going to pass that way. 19:5 And when Jesus came to that place, he looked up 11 and said to him, “Zacchaeus, come down quickly, 12 because I must 13 stay at your house today.” 14 19:6 So he came down quickly 15 and welcomed Jesus 16 joyfully. 17 19:7 And when the people 18 saw it, they all complained, 19 “He has gone in to be the guest of a man who is a sinner.” 20 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 21 to the poor, and if 22 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 23 Jesus said to him, “Today salvation 24 has come to this household, 25 because he too is a son of Abraham! 26 19:10 For the Son of Man came 27 to seek and to save the lost.”
19:11 While the people were listening to these things, Jesus 28 proceeded to tell a parable, because he was near to Jerusalem, 29 and because they thought 30 that the kingdom of God 31 was going to 32 appear immediately. 19:12 Therefore he said, “A nobleman 33 went to a distant country to receive 34 for himself a kingdom and then return. 35 19:13 And he summoned ten of his slaves, 36 gave them ten minas, 37 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 38 hated 39 him and sent a delegation after him, saying, ‘We do not want this man 40 to be king 41 over us!’ 19:15 When 42 he returned after receiving the kingdom, he summoned 43 these slaves to whom he had given the money. He wanted 44 to know how much they had earned 45 by trading. 19:16 So 46 the first one came before him and said, ‘Sir, 47 your mina 48 has made ten minas more.’ 19:17 And the king 49 said to him, ‘Well done, good slave! Because you have been faithful 50 in a very small matter, you will have authority 51 over ten cities.’ 19:18 Then 52 the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So 53 the king 54 said to him, ‘And you are to be over five cities.’ 19:20 Then another 55 slave 56 came and said, ‘Sir, here is 57 your mina that I put away for safekeeping 58 in a piece of cloth. 59 19:21 For I was afraid of you, because you are a severe 60 man. You withdraw 61 what you did not deposit 62 and reap what you did not sow.’ 19:22 The king 63 said to him, ‘I will judge you by your own words, 64 you wicked slave! 65 So you knew, did you, that I was a severe 66 man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put 67 my money in the bank, 68 so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, 69 ‘Take the mina from him, and give it to the one who has ten.’ 70 19:25 But 71 they said to him, ‘Sir, he has ten minas already!’ 72 19:26 ‘I tell you that everyone who has will be given more, 73 but from the one who does not have, even what he has will be taken away. 74 19:27 But as for these enemies of mine who did not want me to be their king, 75 bring them here and slaughter 76 them 77 in front of me!’”
19:28 After Jesus 78 had said this, he continued on ahead, 79 going up to Jerusalem. 80 19:29 Now 81 when he approached Bethphage 82 and Bethany, at the place called the Mount of Olives, 83 he sent two of the disciples, 19:30 telling them, 84 “Go to the village ahead of you. 85 When 86 you enter it, you will find a colt tied there that has never been ridden. 87 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 88 it.’” 19:32 So those who were sent ahead found 89 it exactly 90 as he had told them. 19:33 As 91 they were untying the colt, its owners asked them, 92 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 93 they brought it to Jesus, threw their cloaks 94 on the colt, 95 and had Jesus get on 96 it. 19:36 As 97 he rode along, they 98 spread their cloaks on the road. 19:37 As he approached the road leading down from 99 the Mount of Olives, 100 the whole crowd of his 101 disciples began to rejoice 102 and praise 103 God with a loud voice for all the mighty works 104 they had seen: 105 19:38 “Blessed is the king 106 who comes in the name of the Lord! 107 Peace in heaven and glory in the highest!” 19:39 But 108 some of the Pharisees 109 in the crowd said to him, “Teacher, rebuke your disciples.” 110 19:40 He answered, 111 “I tell you, if they 112 keep silent, the very stones 113 will cry out!”
19:41 Now 114 when Jesus 115 approached 116 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 117 even you, the things that make for peace! 118 But now they are hidden 119 from your eyes. 19:43 For the days will come upon you when your enemies will build 120 an embankment 121 against you and surround you and close in on you from every side. 19:44 They will demolish you 122 – you and your children within your walls 123 – and they will not leave within you one stone 124 on top of another, 125 because you did not recognize the time of your visitation from God.” 126
19:45 Then 127 Jesus 128 entered the temple courts 129 and began to drive out those who were selling things there, 130 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 131 but you have turned it into a den 132 of robbers!” 133
19:47 Jesus 134 was teaching daily in the temple courts. The chief priests and the experts in the law 135 and the prominent leaders among the people were seeking to assassinate 136 him, 19:48 but 137 they could not find a way to do it, 138 for all the people hung on his words. 139
20:1 Now one 140 day, as Jesus 141 was teaching the people in the temple courts 142 and proclaiming 143 the gospel, the chief priests and the experts in the law 144 with the elders came up 145 20:2 and said to him, 146 “Tell us: By what authority 147 are you doing these things? 148 Or who it is who gave you this authority?” 20:3 He answered them, 149 “I will also ask you a question, and you tell me: 20:4 John’s baptism 150 – was it from heaven or from people?” 151 20:5 So 152 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 153 they replied that they did not know 154 where it came from. 20:8 Then 155 Jesus said to them, “Neither will I tell you 156 by whose authority 157 I do these things.”
20:9 Then 158 he began to tell the people this parable: “A man 159 planted a vineyard, 160 leased it to tenant farmers, 161 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 162 to the tenants so that they would give 163 him his portion of the crop. 164 However, the tenants beat his slave 165 and sent him away empty-handed. 20:11 So 166 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 167 20:12 So 168 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 169 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 170 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 171 they threw him out of the vineyard and killed 172 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 173 those tenants and give the vineyard to others.” 174 When the people 175 heard this, they said, “May this never happen!” 176 20:17 But Jesus 177 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’? 178 20:18 Everyone who falls on this stone will be broken to pieces, 179 and the one on whom it falls will be crushed.” 180 20:19 Then 181 the experts in the law 182 and the chief priests wanted to arrest 183 him that very hour, because they realized he had told this parable against them. But 184 they were afraid of the people.
20:20 Then 185 they watched him carefully and sent spies who pretended to be sincere. 186 They wanted to take advantage of what he might say 187 so that they could deliver him up to the authority and jurisdiction 188 of the governor. 20:21 Thus 189 they asked him, “Teacher, we know that you speak and teach correctly, 190 and show no partiality, but teach the way of God in accordance with the truth. 191 20:22 Is it right 192 for us to pay the tribute tax 193 to Caesar 194 or not?” 20:23 But Jesus 195 perceived their deceit 196 and said to them, 20:24 “Show me a denarius. 197 Whose image 198 and inscription are on it?” 199 They said, “Caesar’s.” 20:25 So 200 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 201 20:26 Thus 202 they were unable in the presence of the people to trap 203 him with his own words. 204 And stunned 205 by his answer, they fell silent.
20:27 Now some Sadducees 206 (who contend that there is no resurrection) 207 came to him. 20:28 They asked him, 208 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 209 must marry 210 the widow and father children 211 for his brother. 212 20:29 Now there were seven brothers. The first one married a woman 213 and died without children. 20:30 The second 214 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? 215 For all seven had married her.” 216
20:34 So 217 Jesus said to them, “The people of this age 218 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 219 that age and in the resurrection from the dead neither marry nor are given in marriage. 220 20:36 In fact, they can no longer die, because they are equal to angels 221 and are sons of God, since they are 222 sons 223 of the resurrection. 20:37 But even Moses revealed that the dead are raised 224 in the passage about the bush, 225 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 226 20:38 Now he is not God of the dead, but of the living, 227 for all live before him.” 228 20:39 Then 229 some of the experts in the law 230 answered, “Teacher, you have spoken well!” 231 20:40 For they did not dare any longer to ask 232 him anything.
20:41 But 233 he said to them, “How is it that they say that the Christ 234 is David’s son? 235 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 236 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 237
20:44 If David then calls him ‘Lord,’ how can he be his son?” 238
20:45 As 239 all the people were listening, Jesus 240 said to his disciples, 20:46 “Beware 241 of the experts in the law. 242 They 243 like walking around in long robes, and they love elaborate greetings 244 in the marketplaces and the best seats 245 in the synagogues 246 and the places of honor at banquets. 20:47 They 247 devour 248 widows’ property, 249 and as a show make long prayers. They will receive a more severe punishment.”
21:1 Jesus 250 looked up 251 and saw the rich putting their gifts into the offering box. 252 21:2 He also saw a poor widow put in two small copper coins. 253 21:3 He 254 said, “I tell you the truth, 255 this poor widow has put in more than all of them. 256 21:4 For they all offered their gifts out of their wealth. 257 But she, out of her poverty, put in everything she had to live on.” 258
21:5 Now 259 while some were speaking about the temple, how it was adorned 260 with beautiful stones and offerings, 261 Jesus 262 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. 263 All will be torn down!” 264 21:7 So 265 they asked him, 266 “Teacher, when will these things 267 happen? And what will be the sign that 268 these things are about to take place?” 21:8 He 269 said, “Watch out 270 that you are not misled. For many will come in my name, saying, ‘I am he,’ 271 and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, 272 do not be afraid. 273 For these things must happen first, but the end will not come at once.” 274
21:10 Then he said to them, “Nation will rise up in arms 275 against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines 276 and plagues in various places, and there will be terrifying sights 277 and great signs 278 from heaven. 21:12 But before all this, 279 they will seize 280 you and persecute you, handing you over to the synagogues 281 and prisons. You 282 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 283 21:14 Therefore be resolved 284 not to rehearse 285 ahead of time how to make your defense. 21:15 For I will give you the words 286 along with the wisdom 287 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 288 brothers, relatives, 289 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 290 21:18 Yet 291 not a hair of your head will perish. 292 21:19 By your endurance 293 you will gain 294 your lives. 295
21:20 “But when you see Jerusalem 296 surrounded 297 by armies, then know that its 298 desolation 299 has come near. 21:21 Then those who are in Judea must flee 300 to the mountains. Those 301 who are inside the city must depart. Those 302 who are out in the country must not enter it, 21:22 because these are days of vengeance, 303 to fulfill 304 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 305 on the earth and wrath against this people. 21:24 They 306 will fall by the edge 307 of the sword and be led away as captives 308 among all nations. Jerusalem 309 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 310
21:25 “And there will be signs in the sun and moon and stars, 311 and on the earth nations will be in distress, 312 anxious 313 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 314 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 315 21:27 Then 316 they will see the Son of Man arriving in a cloud 317 with power and great glory. 21:28 But when these things 318 begin to happen, stand up and raise your heads, because your redemption 319 is drawing near.”
21:29 Then 320 he told them a parable: “Look at the fig tree and all the other trees. 321 21:30 When they sprout leaves, you see 322 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know 323 that the kingdom of God 324 is near. 21:32 I tell you the truth, 325 this generation 326 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. 327
21:34 “But be on your guard 328 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. 329 21:35 For 330 it will overtake 331 all who live on the face of the whole earth. 332 21:36 But stay alert at all times, 333 praying that you may have strength to escape all these things that must 334 happen, and to stand before the Son of Man.”
21:37 So 335 every day Jesus 336 was teaching in the temple courts, 337 but at night he went and stayed 338 on the Mount of Olives. 339 21:38 And all the people 340 came to him early in the morning to listen to him in the temple courts. 341
22:1 Now the Feast of Unleavened Bread, 342 which is called the Passover, was approaching. 22:2 The 343 chief priests and the experts in the law 344 were trying to find some way 345 to execute 346 Jesus, 347 for they were afraid of the people. 348
22:3 Then 349 Satan 350 entered Judas, the one called Iscariot, who was one of the twelve. 351 22:4 He went away and discussed with the chief priests and officers of the temple guard 352 how he might 353 betray Jesus, 354 handing him over to them. 355 22:5 They 356 were delighted 357 and arranged to give him money. 358 22:6 So 359 Judas 360 agreed and began looking for an opportunity to betray Jesus 361 when no crowd was present. 362
22:7 Then the day for the feast 363 of Unleavened Bread came, on which the Passover lamb had to be sacrificed. 364 22:8 Jesus 365 sent Peter and John, saying, “Go and prepare the Passover 366 for us to eat.” 367 22:9 They 368 said to him, “Where do you want us to prepare 369 it?” 22:10 He said to them, “Listen, 370 when you have entered the city, a man carrying a jar of water 371 will meet you. 372 Follow him into the house that he enters, 22:11 and tell the owner of the house, 373 ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 22:12 Then he will show you a large furnished room upstairs. Make preparations there.” 22:13 So 374 they went and found things 375 just as he had told them, 376 and they prepared the Passover.
22:14 Now 377 when the hour came, Jesus 378 took his place at the table 379 and the apostles joined 380 him. 22:15 And he said to them, “I have earnestly desired 381 to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again 382 until it is fulfilled 383 in the kingdom of God.” 384 22:17 Then 385 he took a cup, 386 and after giving thanks he said, “Take this and divide it among yourselves. 22:18 For I tell you that from now on I will not drink of the fruit 387 of the vine until the kingdom of God comes.” 388 22:19 Then 389 he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body 390 which is given for you. 391 Do this in remembrance of me.” 22:20 And in the same way he took 392 the cup after they had eaten, 393 saying, “This cup that is poured out for you is the new covenant 394 in my blood.
22:21 “But look, the hand of the one who betrays 395 me is with me on the table. 396 22:22 For the Son of Man is to go just as it has been determined, 397 but woe to that man by whom he is betrayed!” 22:23 So 398 they began to question one another as to which of them it could possibly be who would do this.
22:24 A dispute also started 399 among them over which of them was to be regarded as the greatest. 400 22:25 So 401 Jesus 402 said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ 403 22:26 Not so with you; 404 instead the one who is greatest among you must become like the youngest, and the leader 405 like the one who serves. 406 22:27 For who is greater, the one who is seated at the table, 407 or the one who serves? Is it not 408 the one who is seated at the table? But I am among you as one 409 who serves.
22:28 “You are the ones who have remained 410 with me in my trials. 22:29 Thus 411 I grant 412 to you a kingdom, 413 just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit 414 on thrones judging 415 the twelve tribes of Israel.
22:31 “Simon, 416 Simon, pay attention! 417 Satan has demanded to have you all, 418 to sift you like wheat, 419 22:32 but I have prayed for you, Simon, 420 that your faith may not fail. 421 When 422 you have turned back, 423 strengthen 424 your brothers.” 22:33 But Peter 425 said to him, “Lord, I am ready to go with you both to prison and to death!” 426 22:34 Jesus replied, 427 “I tell you, Peter, the rooster will not crow 428 today until you have denied 429 three times that you know me.”
22:35 Then 430 Jesus 431 said to them, “When I sent you out with no money bag, 432 or traveler’s bag, 433 or sandals, you didn’t lack 434 anything, did you?” They replied, 435 “Nothing.” 22:36 He said to them, “But now, the one who 436 has a money bag must take it, and likewise a traveler’s bag 437 too. And the one who has no sword must sell his cloak and buy one. 22:37 For I tell you that this scripture must be 438 fulfilled in me, ‘And he was counted with the transgressors.’ 439 For what is written about me is being fulfilled.” 440 22:38 So 441 they said, “Look, Lord, here are two swords.” 442 Then he told them, “It is enough.” 443
22:39 Then 444 Jesus 445 went out and made his way, 446 as he customarily did, to the Mount of Olives, 447 and the disciples followed him. 22:40 When he came to the place, 448 he said to them, “Pray that you will not fall into temptation.” 449 22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take 450 this cup 451 away from me. Yet not my will but yours 452 be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish 453 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 454 22:45 When 455 he got up from prayer, he came to the disciples and found them sleeping, exhausted 456 from grief. 22:46 So 457 he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” 458
22:47 While he was still speaking, suddenly a crowd appeared, 459 and the man named Judas, one of the twelve, was leading them. He walked up 460 to Jesus to kiss him. 461 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 462 22:49 When 463 those who were around him saw what was about to happen, they said, “Lord, should 464 we use our swords?” 465 22:50 Then 466 one of them 467 struck the high priest’s slave, 468 cutting off his right ear. 22:51 But Jesus said, 469 “Enough of this!” And he touched the man’s 470 ear and healed 471 him. 22:52 Then 472 Jesus said to the chief priests, the officers of the temple guard, 473 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 474 22:53 Day after day when I was with you in the temple courts, 475 you did not arrest me. 476 But this is your hour, 477 and that of the power 478 of darkness!”
22:54 Then 479 they arrested 480 Jesus, 481 led him away, and brought him into the high priest’s house. 482 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, 483 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 484 denied it: “Woman, 485 I don’t know 486 him!” 22:58 Then 487 a little later someone else 488 saw him and said, “You are one of them too.” But Peter said, “Man, 489 I am not!” 22:59 And after about an hour still another insisted, 490 “Certainly this man was with him, because he too is a Galilean.” 491 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 492 while he was still speaking, a rooster crowed. 493 22:61 Then 494 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 495 how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. 496
22:63 Now 497 the men who were holding Jesus 498 under guard began to mock him and beat him. 22:64 They 499 blindfolded him and asked him repeatedly, 500 “Prophesy! Who hit you?” 501 22:65 They also said many other things against him, reviling 502 him.
22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 503 Then 504 they led Jesus 505 away to their council 506 22:67 and said, “If 507 you are the Christ, 508 tell us.” But he said to them, “If 509 I tell you, you will not 510 believe, 22:68 and if 511 I ask you, you will not 512 answer. 22:69 But from now on 513 the Son of Man will be seated at the right hand 514 of the power 515 of God.” 22:70 So 516 they all said, “Are you the Son of God, 517 then?” He answered 518 them, “You say 519 that I am.” 22:71 Then 520 they said, “Why do we need further testimony? We have heard it ourselves 521 from his own lips!” 522
23:1 Then 523 the whole group of them rose up and brought Jesus 524 before Pilate. 525 23:2 They 526 began to accuse 527 him, saying, “We found this man subverting 528 our nation, forbidding 529 us to pay the tribute tax 530 to Caesar 531 and claiming that he himself is Christ, 532 a king.” 23:3 So 533 Pilate asked Jesus, 534 “Are you the king 535 of the Jews?” He replied, “You say so.” 536 23:4 Then 537 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 538 against this man.” 23:5 But they persisted 539 in saying, “He incites 540 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 541
23:6 Now when Pilate heard this, he asked whether the man was a Galilean. 23:7 When 542 he learned that he was from Herod’s jurisdiction, 543 he sent him over to Herod, 544 who also happened to be in Jerusalem 545 at that time. 23:8 When 546 Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform 547 some miraculous sign. 548 23:9 So 549 Herod 550 questioned him at considerable length; Jesus 551 gave him no answer. 23:10 The chief priests and the experts in the law 552 were there, vehemently accusing him. 553 23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, 554 dressing him in elegant clothes, 555 Herod 556 sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, 557 for prior to this they had been enemies. 558
23:13 Then 559 Pilate called together the chief priests, the 560 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 561 the people. When I examined him before you, I 562 did not find this man guilty 563 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 564 deserving death. 565 23:16 I will therefore have him flogged 566 and release him.”
23:17 [[EMPTY]] 56723:18 But they all shouted out together, 568 “Take this man 569 away! Release Barabbas for us!” 23:19 (This 570 was a man who had been thrown into prison for an insurrection 571 started in the city, and for murder.) 572 23:20 Pilate addressed them once again because he wanted 573 to release Jesus. 23:21 But they kept on shouting, 574 “Crucify, crucify 575 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 576 of no crime deserving death. 577 I will therefore flog 578 him and release him.” 23:23 But they were insistent, 579 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 580 Pilate 581 decided 582 that their demand should be granted. 23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over 583 to their will. 584
23:26 As 585 they led him away, they seized Simon of Cyrene, 586 who was coming in from the country. 587 They placed the cross on his back and made him carry it behind Jesus. 588 23:27 A great number of the people followed him, among them women 589 who were mourning 590 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 591 do not weep for me, but weep for yourselves 592 and for your children. 23:29 For this is certain: 593 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 594 23:30 Then they will begin to say to the mountains, 595 ‘Fall on us!’ and to the hills, ‘Cover us!’ 596 23:31 For if such things are done 597 when the wood is green, what will happen when it is dry?” 598
23:32 Two other criminals 599 were also led away to be executed with him. 23:33 So 600 when they came to the place that is called “The Skull,” 601 they crucified 602 him there, along with the criminals, one on his right and one on his left. 23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] 603 Then 604 they threw dice 605 to divide his clothes. 606 23:35 The people also stood there watching, but the rulers ridiculed 607 him, saying, “He saved others. Let him save 608 himself if 609 he is the Christ 610 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 611 23:37 and saying, “If 612 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 613 over him, “This is the king of the Jews.”
23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t 614 you the Christ? 615 Save yourself and us!” 23:40 But the other rebuked him, saying, 616 “Don’t 617 you fear God, since you are under the same sentence of condemnation? 618 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 619 wrong.” 23:42 Then 620 he said, “Jesus, remember me 621 when you come in 622 your kingdom.” 23:43 And Jesus 623 said to him, “I tell you the truth, 624 today 625 you will be with me in paradise.” 626
23:44 It was now 627 about noon, 628 and darkness came over the whole land until three in the afternoon, 629 23:45 because the sun’s light failed. 630 The temple curtain 631 was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” 632 And after he said this he breathed his last.
23:47 Now when the centurion 633 saw what had happened, he praised God and said, “Certainly this man was innocent!” 634 23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 635 23:49 And all those who knew Jesus 636 stood at a distance, and the women who had followed him from Galilee saw 637 these things.
23:50 Now 638 there was a man named Joseph who was a member of the council, 639 a good and righteous man. 23:51 (He 640 had not consented 641 to their plan and action.) He 642 was from the Judean town 643 of Arimathea, and was looking forward to 644 the kingdom of God. 645 23:52 He went to Pilate and asked for the body 646 of Jesus. 23:53 Then 647 he took it down, wrapped it in a linen cloth, 648 and placed it 649 in a tomb cut out of the rock, 650 where no one had yet been buried. 651 23:54 It was the day of preparation 652 and the Sabbath was beginning. 653 23:55 The 654 women who had accompanied Jesus 655 from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then 656 they returned and prepared aromatic spices 657 and perfumes. 658
On the Sabbath they rested according to the commandment. 659
[19:1] 1 tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[19:1] 2 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[19:2] 3 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[19:2] 4 sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).
[19:3] 5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:3] 6 tn Grk “He was trying to see who Jesus was.”
[19:3] 7 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
[19:4] 8 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
[19:4] 9 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
[19:4] 10 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
[19:5] 11 tc Most
[19:5] 12 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
[19:5] 13 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
[19:5] 14 sn On today here and in v. 9, see the note on today in 2:11.
[19:6] 15 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
[19:6] 16 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:6] 17 tn The participle χαίρων (cairwn) has been taken as indicating manner.
[19:7] 18 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
[19:7] 19 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.
[19:7] 20 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
[19:8] 21 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
[19:8] 22 tn This is a first class condition in the Greek text. It virtually confesses fraud.
[19:9] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
[19:9] 24 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
[19:9] 25 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
[19:9] 26 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
[19:10] 27 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
[19:11] 28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:11] 29 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:11] 30 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
[19:11] 31 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
[19:11] 32 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
[19:12] 33 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
[19:12] 34 sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
[19:12] 35 sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4
[19:13] 36 tn See the note on the word “slave” in 7:2.
[19:13] 37 sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.
[19:14] 38 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
[19:14] 39 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 40 tn Grk “this one” (somewhat derogatory in this context).
[19:15] 42 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[19:15] 43 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
[19:15] 44 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
[19:15] 45 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
[19:16] 46 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
[19:16] 47 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
[19:16] 48 tn See the note on the word “minas” in v. 13.
[19:17] 49 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:17] 50 tn See Luke 16:10.
[19:17] 51 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
[19:18] 52 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:19] 53 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
[19:19] 54 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:20] 55 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
[19:20] 56 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
[19:20] 58 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”
[19:20] 59 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
[19:21] 60 tn Or “exacting,” “harsh,” “hard.”
[19:21] 61 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.
[19:21] 62 tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
[19:22] 63 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:22] 64 tn Grk “out of your own mouth” (an idiom).
[19:22] 65 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
[19:22] 66 tn Or “exacting,” “harsh,” “hard.”
[19:23] 67 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
[19:23] 68 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
[19:24] 69 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
[19:24] 70 tn Grk “the ten minas.”
[19:25] 71 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
[19:25] 72 tc A few
[19:26] 73 tn Grk “to everyone who has, he will be given more.”
[19:26] 74 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
[19:27] 75 tn Grk “to rule over them.”
[19:27] 76 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 77 sn Slaughter them. To reject the king is to face certain judgment from him.
[19:28] 78 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:28] 79 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
[19:28] 80 sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.
[19:29] 81 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:29] 82 sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[19:29] 83 tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.
[19:30] 85 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 86 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
[19:30] 87 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 88 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 89 tn Grk “sent ahead and went and found.”
[19:32] 90 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 91 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 92 tn Grk “said to them.”
[19:35] 93 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 94 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 96 tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.
[19:36] 97 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 98 tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”
[19:37] 99 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
[19:37] 100 sn See the note on the name Mount of Olives in v. 29.
[19:37] 101 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 102 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
[19:37] 103 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 104 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 105 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 106 sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.
[19:38] 107 sn A quotation from Ps 118:26.
[19:39] 108 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
[19:39] 109 sn See the note on Pharisees in 5:17.
[19:39] 110 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 111 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
[19:40] 113 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
[19:41] 114 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 116 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
[19:42] 117 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 118 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 119 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
[19:43] 120 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 121 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 122 tn Grk “They will raze you to the ground.”
[19:44] 123 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 124 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 125 tn Grk “leave stone on stone.”
[19:44] 126 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
[19:45] 127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 129 tn Grk “the temple” (also in v. 47).
[19:45] 130 sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[19:46] 131 sn A quotation from Isa 56:7.
[19:46] 132 tn Or “a hideout” (see L&N 1.57).
[19:46] 133 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[19:47] 134 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[19:47] 135 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 136 tn Grk “to destroy.”
[19:48] 137 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 138 tn Grk “they did not find the thing that they might do.”
[19:48] 139 sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.
[20:1] 140 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:1] 141 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 142 tn Grk “the temple.”
[20:1] 144 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 145 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
[20:2] 146 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 147 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 148 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
[20:3] 149 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 150 sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.
[20:4] 151 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[20:5] 152 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 153 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 154 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
[20:8] 155 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 156 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[20:8] 157 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
[20:9] 158 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
[20:9] 159 tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë13 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë1 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA27 places τις in brackets, indicating some doubts as to its authenticity.
[20:9] 160 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[20:9] 161 sn The leasing of land to tenant farmers was common in this period.
[20:10] 162 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 163 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
[20:10] 164 tn Grk “from the fruit of the vineyard.”
[20:10] 165 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
[20:11] 166 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 167 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[20:12] 168 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
[20:13] 169 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 170 tn Grk “my beloved son.” See comment at Luke 3:22.
[20:15] 171 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 172 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 173 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[20:16] 174 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[20:16] 175 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 176 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
[20:17] 177 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 178 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[20:18] 179 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 180 tn Grk “on whomever it falls, it will crush him.”
[20:19] 181 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 182 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 183 tn Grk “tried to lay hands on him.”
[20:19] 184 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 185 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 186 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 187 tn Grk “so that they might catch him in some word.”
[20:20] 188 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
[20:21] 189 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 190 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 191 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
[20:22] 192 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[20:22] 193 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[20:22] 194 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 195 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 196 tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).
[20:24] 197 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[20:24] 198 tn Or “whose likeness.”
[20:24] 199 tn Grk “whose likeness and inscription does it have?”
[20:25] 200 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 201 sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[20:26] 202 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 203 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 204 tn Grk “to trap him in a saying.”
[20:27] 206 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.
[20:27] 207 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 208 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 209 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
[20:28] 210 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 211 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 212 sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[20:29] 213 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 214 tc Most
[20:33] 215 sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.
[20:33] 216 tn Grk “For the seven had her as wife.”
[20:34] 217 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
[20:34] 218 tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.
[20:35] 219 tn Grk “to attain to.”
[20:35] 220 sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.
[20:36] 221 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[20:36] 222 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 223 tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).
[20:37] 224 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 225 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 226 sn A quotation from Exod 3:6.
[20:38] 227 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[20:38] 228 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 229 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 230 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 231 sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.
[20:40] 232 sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.
[20:41] 233 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 234 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[20:41] 235 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[20:42] 236 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[20:43] 237 sn A quotation from Ps 110:1.
[20:44] 238 tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
[20:45] 239 tn Here δέ (de) has not been translated.
[20:45] 240 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 241 tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.
[20:46] 242 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 243 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 244 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.
[20:46] 245 sn See Luke 14:1-14.
[20:46] 246 sn See the note on synagogues in 4:15.
[20:47] 247 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 248 sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.
[20:47] 249 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
[21:1] 250 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 251 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.
[21:1] 252 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[21:2] 253 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
[21:3] 254 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:3] 255 tn Grk “Truly, I say to you.”
[21:3] 256 sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[21:4] 257 tn Grk “out of what abounded to them.”
[21:4] 258 tn Or “put in her entire livelihood.”
[21:5] 259 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:5] 260 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[21:5] 261 tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.
[21:5] 262 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:6] 263 sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[21:6] 264 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
[21:7] 265 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
[21:7] 266 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[21:7] 267 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[21:8] 269 tn Here δέ (de) has not been translated.
[21:8] 270 tn Or “Be on guard.”
[21:8] 271 tn That is, “I am the Messiah.”
[21:9] 272 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
[21:9] 273 tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).
[21:9] 274 sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
[21:10] 275 tn For the translation “rise up in arms” see L&N 55.2.
[21:11] 276 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[21:11] 277 tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.
[21:11] 278 sn See Jer 4:13-22; 14:12; 21:6-7.
[21:12] 279 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
[21:12] 280 tn Grk “will lay their hands on you.”
[21:12] 281 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
[21:12] 282 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:13] 283 tn Grk “This will turn out to you for [a] testimony.”
[21:14] 284 tn Grk “determine in your hearts.”
[21:14] 285 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
[21:15] 286 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 287 tn Grk “and wisdom.”
[21:16] 288 sn To confess Christ might well mean rejection by one’s own family, even by parents.
[21:16] 289 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[21:17] 290 sn See Luke 6:22, 27; 1 Cor 1:25-31.
[21:18] 291 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 292 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
[21:19] 293 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
[21:19] 294 tc Some important Greek witnesses plus the majority of
[21:19] 295 tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
[21:20] 296 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 297 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 298 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 299 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in
[21:21] 300 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[21:21] 301 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 302 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 303 tn Or “of punishment.” This is a time of judgment.
[21:22] 304 tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
[21:23] 305 sn Great distress means that this is a period of great judgment.
[21:24] 306 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 307 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 308 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
[21:24] 309 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 310 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[21:25] 311 sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
[21:25] 312 tn Grk “distress of nations.”
[21:25] 313 tn Or “in consternation” (L&N 32.9).
[21:26] 314 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
[21:26] 315 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[21:27] 316 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
[21:27] 317 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[21:28] 318 sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
[21:28] 319 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
[21:29] 320 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:29] 321 tn Grk “all the trees.”
[21:30] 322 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.
[21:31] 323 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[21:31] 324 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
[21:32] 325 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:32] 326 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[21:33] 327 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[21:34] 328 tn Grk “watch out for yourselves.”
[21:34] 329 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
[21:35] 330 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
[21:35] 331 tn Or “come upon.”
[21:35] 332 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
[21:36] 333 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 334 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[21:37] 335 tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.
[21:37] 336 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:37] 337 tn Grk “in the temple.”
[21:37] 338 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
[21:37] 339 tn Grk “at the mountain called ‘of Olives.’”
[21:38] 340 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
[21:38] 341 tc Some
[22:1] 342 sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).
[22:2] 343 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:2] 344 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:2] 345 tn Grk “were seeking how.”
[22:2] 346 tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).
[22:2] 347 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:2] 348 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
[22:3] 349 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:3] 350 sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.
[22:3] 351 tn Grk “Iscariot, being of the number of the twelve.”
[22:4] 352 tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
[22:4] 353 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
[22:4] 354 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:4] 355 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
[22:5] 356 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:5] 357 sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
[22:5] 358 sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
[22:6] 359 tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
[22:6] 360 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[22:6] 361 tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
[22:6] 362 tn Grk “apart from the crowd.”
[22:7] 363 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
[22:7] 364 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[22:8] 365 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:8] 366 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[22:8] 367 tn Grk “for us, so that we may eat.”
[22:9] 368 tn Here δέ (de) has not been translated.
[22:9] 369 tn In the Greek text this a deliberative subjunctive.
[22:10] 371 sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
[22:10] 372 sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.
[22:11] 373 tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).
[22:13] 374 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
[22:13] 375 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[22:13] 376 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
[22:14] 377 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:14] 378 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:14] 379 tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[22:14] 380 tn Grk “the apostles with him.”
[22:15] 381 tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).
[22:16] 382 tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.
[22:16] 383 sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.
[22:16] 384 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
[22:17] 385 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:17] 386 sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).
[22:18] 387 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[22:18] 388 sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.
[22:19] 389 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:19] 390 tc Some important Western
[22:19] 391 sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.
[22:20] 392 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
[22:20] 393 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
[22:20] 394 sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[22:21] 395 sn The one who betrays me. Jesus knows about Judas and what he has done.
[22:21] 396 sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[22:22] 397 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
[22:23] 398 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.
[22:24] 400 tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).
[22:25] 401 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
[22:25] 402 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:25] 403 sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).
[22:26] 404 tn Grk “But you are not thus.”
[22:26] 405 tn Or “the ruler.”
[22:26] 406 sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.
[22:27] 407 tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[22:27] 408 tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.
[22:27] 409 sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.
[22:28] 410 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
[22:29] 411 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
[22:29] 412 sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.
[22:29] 413 tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.
[22:30] 414 tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.
[22:30] 415 sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
[22:31] 416 tc The majority of
[22:31] 417 tn Grk “behold” (for “pay attention” see L&N 91.13).
[22:31] 418 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
[22:31] 419 sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.
[22:32] 420 sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.
[22:32] 421 sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
[22:32] 422 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:32] 423 tn Or “turned around.”
[22:32] 424 sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.
[22:33] 425 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[22:33] 426 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
[22:34] 427 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
[22:34] 428 sn That is, Peter’s denials will happen before the sun rises.
[22:34] 429 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
[22:35] 430 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:35] 431 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:35] 432 tn Traditionally, “purse” (likewise in v. 36).
[22:35] 433 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:35] 434 sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.
[22:36] 436 tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.
[22:36] 437 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:37] 438 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
[22:37] 439 tn Or “with the lawless.”
[22:37] 440 tn Grk “is having its fulfillment.”
[22:38] 441 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
[22:38] 442 sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.
[22:38] 443 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
[22:39] 444 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:39] 445 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:39] 447 sn See the note on the Mount of Olives in Luke 19:29.
[22:40] 448 sn Luke does not mention Gethsemane by name, but calls it simply the place.
[22:40] 449 sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.
[22:42] 450 tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.
[22:42] 451 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[22:42] 452 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
[22:44] 453 tn Grk “And being in anguish.”
[22:44] 454 tc Several important Greek
[22:45] 455 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:45] 456 tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
[22:46] 457 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
[22:46] 458 sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).
[22:47] 459 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
[22:47] 460 tn Grk “drew near.”
[22:47] 461 tc Many
[22:48] 462 sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.
[22:49] 463 tn Here δέ (de) has not been translated.
[22:49] 464 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
[22:49] 465 sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.
[22:50] 466 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:50] 467 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
[22:50] 468 tn See the note on the word “slave” in 7:2.
[22:51] 469 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
[22:51] 470 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
[22:51] 471 sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).
[22:52] 472 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:52] 473 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
[22:52] 474 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
[22:53] 475 tn Grk “in the temple.”
[22:53] 476 tn Grk “lay hands on me.”
[22:53] 477 tn Or “your time.”
[22:53] 478 tn Or “authority,” “domain.”
[22:54] 479 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 480 tn Or “seized” (L&N 37.109).
[22:54] 481 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 482 sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.
[22:56] 483 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 484 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.
[22:57] 485 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[22:57] 486 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
[22:58] 487 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 488 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
[22:58] 489 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 490 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 491 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 492 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 493 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
[22:61] 494 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 495 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
[22:62] 496 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[22:63] 497 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:63] 498 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:64] 499 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:64] 500 tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
[22:64] 501 tn Grk “Who is the one who hit you?”
[22:65] 502 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
[22:66] 503 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 504 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 505 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 506 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 507 tn This is a first class condition in the Greek text.
[22:67] 508 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:67] 509 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 510 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 511 tn This is also a third class condition in the Greek text.
[22:68] 512 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 513 sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
[22:69] 514 sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[22:69] 515 sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[22:70] 516 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 517 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 518 tn Grk “He said to them.”
[22:70] 519 sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”
[22:71] 520 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 521 sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
[22:71] 522 tn Grk “from his own mouth” (an idiom).
[23:1] 523 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 524 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 525 sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
[23:2] 526 tn Here δέ (de) has not been translated.
[23:2] 527 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
[23:2] 528 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] 529 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
[23:2] 530 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[23:2] 531 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 532 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:3] 533 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 534 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 535 sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
[23:3] 536 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 537 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 538 tn Grk “find no cause.”
[23:5] 539 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 540 sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
[23:5] 541 tn Grk “beginning from Galilee until here.”
[23:7] 542 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:7] 543 sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.
[23:7] 544 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
[23:7] 545 sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).
[23:8] 546 tn Here δέ (de) has not been translated.
[23:8] 547 tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.
[23:8] 548 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
[23:9] 549 tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.
[23:9] 550 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:9] 551 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[23:10] 552 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[23:10] 553 sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
[23:11] 554 tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.
[23:11] 555 sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.
[23:11] 556 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:12] 557 sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).
[23:12] 558 tn Grk “at enmity with each other.”
[23:13] 559 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 560 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[23:14] 561 tn This term also appears in v. 2.
[23:14] 562 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 563 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 564 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 565 tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.
[23:16] 566 tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.
[23:17] 567 tc Many of the best
[23:18] 568 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 569 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 570 tn Grk “who” (a continuation of the previous sentence).
[23:19] 571 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 572 sn This is a parenthetical note by the author.
[23:20] 573 sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.
[23:21] 574 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 575 tn This double present imperative is emphatic.
[23:22] 576 tn Grk “no cause of death I found in him.”
[23:22] 577 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
[23:22] 578 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 579 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 580 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 581 sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.
[23:24] 582 tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.
[23:25] 583 tn Or “delivered up.”
[23:25] 584 sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.
[23:26] 585 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 586 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[23:26] 587 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 588 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 589 sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
[23:27] 590 tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.
[23:28] 591 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
[23:28] 592 sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.
[23:29] 593 tn Grk “For behold.”
[23:29] 594 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
[23:30] 595 sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
[23:30] 596 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 597 tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).
[23:31] 598 sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.
[23:32] 599 tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì75 א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.
[23:33] 600 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 601 sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).
[23:33] 602 sn See the note on crucify in 23:21.
[23:34] 603 tc Many important
[23:34] 604 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 605 tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.
[23:34] 606 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 607 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[23:35] 608 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 609 tn This is a first class condition in the Greek text.
[23:35] 610 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:36] 611 sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.
[23:37] 612 tn This is also a first class condition in the Greek text.
[23:38] 613 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[23:39] 614 tc Most
[23:39] 615 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:40] 616 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 617 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”
[23:40] 618 tn The words “of condemnation” are not in the Greek text, but are implied.
[23:41] 619 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
[23:42] 620 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 621 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
[23:42] 622 tc ‡ The alternate readings of some
[23:43] 624 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 625 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
[23:43] 626 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
[23:44] 627 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[23:44] 628 tn Grk “the sixth hour.”
[23:44] 629 tn Grk “until the ninth hour.”
[23:45] 630 tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ì75 א B C*vid L 070 579 2542 pc) as well as several ancient versions. The majority of
[23:45] 631 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[23:46] 632 sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.
[23:47] 633 sn See the note on the word centurion in 7:2.
[23:47] 634 tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.
[23:48] 635 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
[23:49] 636 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:49] 637 tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.
[23:50] 638 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[23:50] 639 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
[23:51] 640 tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 641 tc Several
[23:51] 642 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 643 tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”
[23:51] 644 tn Or “waiting for.”
[23:51] 645 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.
[23:52] 646 sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).
[23:53] 647 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:53] 648 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[23:53] 649 tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.
[23:53] 650 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
[23:53] 651 tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.
[23:54] 652 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[23:54] 653 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:55] 654 tn Here δέ (de) has not been translated.
[23:55] 655 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:56] 656 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 657 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.
[23:56] 658 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 659 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
