Matthew 21:40-41

21:40 Now when the owner of the vineyard comes, what will he do to those tenants?” 21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ¹ 

As for the city and the sanctuary,

the people of the coming prince will destroy ²  them.

But his end will come speedily ³  like a flood. ⁴ 

Until the end of the war that has been decreed

there will be destruction.

Zechariah 14:1-2

The Sovereignty of the Lord

14:1 A day of the Lord ⁵  is about to come when your possessions ⁶  will be divided as plunder in your midst. 14:2 For I will gather all the nations against Jerusalem ⁷  to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. ⁸ 

Luke 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ⁹  bring them here and slaughter ¹⁰  them ¹¹  in front of me!’”

Luke 19:42-44

19:42 saying, “If you had only known on this day, ¹²  even you, the things that make for peace! ¹³  But now they are hidden ¹⁴  from your eyes. 19:43 For the days will come upon you when your enemies will build ¹⁵  an embankment ¹⁶  against you and surround you and close in on you from every side. 19:44 They will demolish you ¹⁷  – you and your children within your walls ¹⁸  – and they will not leave within you one stone ¹⁹  on top of another, ²⁰  because you did not recognize the time of your visitation from God.” 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 21:24

21:24 They ²⁵  will fall by the edge ²⁶  of the sword and be led away as captives ²⁷  among all nations. Jerusalem ²⁸  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ²⁹ 

Luke 21:1

The Widow’s Offering

21:1 Jesus ³⁰  looked up ³¹  and saw the rich putting their gifts into the offering box. ³² 

Luke 2:16

2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. ³³ 

Luke 2:1

The Census and the Birth of Jesus

2:1 Now ³⁴  in those days a decree ³⁵  went out from Caesar ³⁶  Augustus ³⁷  to register ³⁸  all the empire ³⁹  for taxes.

Luke 4:17-18

4:17 and the scroll of the prophet Isaiah was given to him. He ⁴⁰  unrolled ⁴¹  the scroll and found the place where it was written,

4:18 “The Spirit of the Lord is upon me,

because he has anointed ⁴²  me to proclaim good news ⁴³  to the poor. ⁴⁴ 

He has sent me ⁴⁵  to proclaim release ⁴⁶  to the captives

and the regaining of sight ⁴⁷  to the blind,

to set free ⁴⁸  those who are oppressed, ⁴⁹ 

[9:26]  ¹ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ² tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ³ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ⁴ sn Flood here is a metaphor for sudden destruction.

[14:1]  ⁵ sn The eschatological day of the Lord described here (and through v. 8) is considered by many interpreters to refer to the period known as the great tribulation, a seven year time of great suffering by God’s (Jewish) people culminating in the establishing of the millennial reign of the Lord (vv. 9-21). For other OT and NT references to this aspect of the day of the Lord see Amos 9:8-15; Joel 1:15–2:11; Isa 1:24-31; 2:2-4; 4:2-6; 26:16–27:6; 33:13-24; 59:1–60:22; 65:13-25; Jer 30:7-11; 32:36-44; Ezek 20:33-44; Dan 11:40; 12:1; Matt 24:21, 29; 25:31-46; Rev 19:11-16.

[14:1]  ⁶ tn Heb “your plunder.” Cf. NCV “the wealth you have taken.”

[14:2]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:2]  ⁸ tn Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”

[19:27]  ⁹ tn Grk “to rule over them.”

[19:27]  ¹⁰ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ¹¹ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:42]  ¹² sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹³ 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]  ¹⁴ 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]  ¹⁵ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ¹⁶ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ¹⁷ tn Grk “They will raze you to the ground.”

[19:44]  ¹⁸ 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]  ¹⁹ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ²⁰ tn Grk “leave stone on stone.”

[19:44]  ²¹ 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.

[21:21]  ²² 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]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²⁶ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ²⁷ 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]  ²⁸ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²⁹ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[21:1]  ³⁰ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ³¹ 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]  ³² 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.

[2:16]  ³³ tn Or “a feeding trough.”

[2:1]  ³⁴ tn Grk “Now it happened that.” 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.

[2:1]  ³⁵ sn This decree was a formal decree from the Roman Senate.

[2:1]  ³⁶ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ³⁷ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ³⁸ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  ³⁹ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[4:17]  ⁴⁰ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ⁴¹ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[4:18]  ⁴² sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ⁴³ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ⁴⁴ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ⁴⁵ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁴⁶ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ⁴⁷ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ⁴⁸ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ⁴⁹ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).