Luke 21:10

Persecution of Disciples

21:10 Then he said to them, “Nation will rise up in arms ¹  against nation, and kingdom against kingdom.

Luke 24:45

24:45 Then he opened their minds so they could understand the scriptures, ² 

Luke 5:35

5:35 But those days are coming, and when the bridegroom is taken from them, ³  at that time ⁴  they will fast.”

Luke 13:26

13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ⁵ 

Luke 21:20

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ⁶  surrounded ⁷  by armies, then know that its ⁸  desolation ⁹  has come near.

Luke 21:27

21:27 Then ¹⁰  they will see the Son of Man arriving in a cloud ¹¹  with power and great glory.

Luke 23:30

23:30 Then they will begin to say to the mountains, ¹²  ‘Fall on us!’ and to the hills, ‘Cover us!’ ¹³ 

Luke 14:9

14:9 So ¹⁴  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ¹⁵  you will begin to move to the least important ¹⁶  place.

Luke 16:16

16:16 “The law and the prophets were in force ¹⁷  until John; ¹⁸  since then, ¹⁹  the good news of the kingdom of God ²⁰  has been proclaimed, and everyone is urged to enter it. ²¹ 

Luke 21:21

21:21 Then those who are in Judea must flee ²²  to the mountains. Those ²³  who are inside the city must depart. Those ²⁴  who are out in the country must not enter it,

Luke 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ²⁵  goes out of a person, ²⁶  it passes through waterless places ²⁷  looking for rest but ²⁸  not finding any. Then ²⁹  it says, ‘I will return to the home I left.’ ³⁰ 

Luke 11:26

11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ³¹  the last state of that person ³²  is worse than the first.” ³³ 

Luke 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ³⁴  approaches he will say to you, ‘Friend, move up here to a better place.’ ³⁵  Then you will be honored in the presence of all who share the meal with you.

Luke 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Luke 14:21

14:21 So ³⁶  the slave came back and reported this to his master. Then the master of the household was furious ³⁷  and said to his slave, ‘Go out quickly ³⁸  to the streets and alleys of the city, ³⁹  and bring in the poor, ⁴⁰  the crippled, ⁴¹  the blind, and the lame.’

[21:10]  ¹ tn For the translation “rise up in arms” see L&N 55.2.

[24:45]  ² sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[5:35]  ³ sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

[5:35]  ⁴ tn Grk “then in those days.”

[13:26]  ⁴ sn This term refers to wide streets, and thus suggests the major streets of a city.

[21:20]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ⁶ 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]  ⁷ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ⁸ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

[21:27]  ⁶ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

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

[23:30]  ⁷ 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]  ⁸ sn An allusion to Hos 10:8 (cf. Rev 6:16).

[14:9]  ⁸ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ⁹ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ¹⁰ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[16:16]  ⁹ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ¹⁰ sn John refers to John the Baptist.

[16:16]  ¹¹ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ¹² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ¹³ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[21:21]  ¹⁰ 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]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:24]  ¹¹ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ¹² tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ¹³ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ¹⁵ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ¹⁶ tn Grk “I will return to my house from which I came.”

[11:26]  ¹² tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ¹³ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ¹⁴ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[14:10]  ¹³ tn Grk “the one who invited you.”

[14:10]  ¹⁴ tn Grk “Go up higher.” This means to move to a more important place.

[14:21]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ¹⁵ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ¹⁶ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ¹⁷ tn Or “town.”

[14:21]  ¹⁸ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ¹⁹ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.