Luke 19:29-40

19:29 Now ¹  when he approached Bethphage ²  and Bethany, at the place called the Mount of Olives, ³  he sent two of the disciples, 19:30 telling them, ⁴  “Go to the village ahead of you. ⁵  When ⁶  you enter it, you will find a colt tied there that has never been ridden. ⁷  Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ⁸  it.’” 19:32 So those who were sent ahead found ⁹  it exactly ¹⁰  as he had told them. 19:33 As ¹¹  they were untying the colt, its owners asked them, ¹²  “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then ¹³  they brought it to Jesus, threw their cloaks ¹⁴  on the colt, ¹⁵  and had Jesus get on ¹⁶  it. 19:36 As ¹⁷  he rode along, they ¹⁸  spread their cloaks on the road. 19:37 As he approached the road leading down from ¹⁹  the Mount of Olives, ²⁰  the whole crowd of his ²¹  disciples began to rejoice ²²  and praise ²³  God with a loud voice for all the mighty works ²⁴  they had seen: ²⁵  19:38 “Blessed is the king ²⁶  who comes in the name of the Lord! ²⁷  Peace in heaven and glory in the highest!” 19:39 But ²⁸  some of the Pharisees ²⁹  in the crowd said to him, “Teacher, rebuke your disciples.” ³⁰  19:40 He answered, ³¹  “I tell you, if they ³²  keep silent, the very stones ³³  will cry out!”

Luke 19:1

Jesus and Zacchaeus

19:1 Jesus ³⁴  entered Jericho ³⁵  and was passing through it.

Luke 10:2-7

10:2 He ³⁶  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ³⁷  to send out ³⁸  workers into his harvest. 10:3 Go! I ³⁹  am sending you out like lambs ⁴⁰  surrounded by wolves. ⁴¹  10:4 Do not carry ⁴²  a money bag, ⁴³  a traveler’s bag, ⁴⁴  or sandals, and greet no one on the road. ⁴⁵  10:5 Whenever ⁴⁶  you enter a house, ⁴⁷  first say, ‘May peace ⁴⁸  be on this house!’ 10:6 And if a peace-loving person ⁴⁹  is there, your peace will remain on him, but if not, it will return to you. ⁵⁰  10:7 Stay ⁵¹  in that same house, eating and drinking what they give you, ⁵²  for the worker deserves his pay. ⁵³  Do not move around from house to house.

Matthew 26:18-19

26:18 He ⁵⁴  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’” 26:19 So ⁵⁵  the disciples did as Jesus had instructed them, and they prepared the Passover.

John 16:4

16:4 But I have told you these things ⁵⁶  so that when their time ⁵⁷  comes, you will remember that I told you about them. ⁵⁸ 

“I did not tell you these things from the beginning because I was with you. ⁵⁹ 

Acts 8:26-29

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ⁶⁰  said to Philip, ⁶¹  “Get up and go south ⁶²  on the road that goes down from Jerusalem ⁶³  to Gaza.” (This is a desert ⁶⁴  road.) ⁶⁵  8:27 So ⁶⁶  he got up ⁶⁷  and went. There ⁶⁸  he met ⁶⁹  an Ethiopian eunuch, ⁷⁰  a court official of Candace, ⁷¹  queen of the Ethiopians, who was in charge of all her treasury. He ⁷²  had come to Jerusalem to worship, ⁷³  8:28 and was returning home, sitting ⁷⁴  in his chariot, reading ⁷⁵  the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.”

[19:29]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Grk “saying.”

[19:30]  ⁵ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ⁶ 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]  ⁷ tn Grk “a colt tied there on which no one of men has ever sat.”

[19:31]  ⁸ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:32]  ⁹ tn Grk “sent ahead and went and found.”

[19:32]  ¹⁰ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[19:33]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ¹² tn Grk “said to them.”

[19:35]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ¹⁴ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ¹⁵ sn See Zech 9:9.

[19:35]  ¹⁶ 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]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ²¹ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ²² 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]  ²³ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ²⁴ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ²⁵ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ²⁶ 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]  ²⁷ sn A quotation from Ps 118:26.

[19:39]  ²⁸ 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]  ²⁹ sn See the note on Pharisees in 5:17.

[19:39]  ³⁰ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ³¹ 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]  ³² tn Grk “these.”

[19:40]  ³³ 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.

[19:1]  ³⁴ 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]  ³⁵ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:2]  ³⁶ tn Here δέ (de) has not been translated.

[10:2]  ³⁷ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ³⁸ tn Grk “to thrust out.”

[10:3]  ³⁹ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:3]  ⁴⁰ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ⁴¹ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:4]  ⁴² sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ⁴³ tn Traditionally, “a purse.”

[10:4]  ⁴⁴ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ⁴⁵ tn Or “no one along the way.”

[10:5]  ⁴⁶ tn Here δέ (de) has not been translated.

[10:5]  ⁴⁷ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ⁴⁸ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:6]  ⁴⁹ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ⁵⁰ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:7]  ⁵¹ tn Here δέ (de) has not been translated.

[10:7]  ⁵² tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ⁵³ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[26:18]  ⁵⁴ tn Here δέ (de) has not been translated.

[26:19]  ⁵⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[16:4]  ⁵⁶ tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.

[16:4]  ⁵⁷ tn Grk “their hour.”

[16:4]  ⁵⁸ tn The words “about them” are not in the Greek text, but are implied.

[16:4]  ⁵⁹ sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.

[8:26]  ⁶⁰ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ⁶¹ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ⁶² tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ⁶³ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:26]  ⁶⁴ tn Or “wilderness.”

[8:26]  ⁶⁵ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:27]  ⁶⁶ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ⁶⁷ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ⁶⁸ tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[8:27]  ⁶⁹ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ⁷⁰ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ⁷¹ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  ⁷² tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ⁷³ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:28]  ⁷⁴ tn Grk “and was sitting.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[8:28]  ⁷⁵ tn Grk “and was reading.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.